DODERLEIFS  HAND-BOOK 


O  F 


LATIN  SYNONYMES 


TRANSLATED  BY. 


REV.  H.  II.  ARNOLD  B.  A. 


WITH 

AN  INTRODUCTION 


S.  H.  TAYLOR,  LL.  D. 


BOSTON  COLLEGE  LIBRARY 

CHESTNUT  HILL,  MASS. 

ANDOVER: 

WARREN  F.  DRAPER. 

BOSTON:  CROSBY,  NICHOLS,  LEE  &  CO. 

NEW  YORK:  JOHN  WILEY. 

PHILADELPHIA  :  SMITH,  ENGLISH  &  CO. 

1  8  63. 


Entered  according  to  Act  of  Congress',  in  the  year  1858,  by 
WARREN  F.  DRAPER, 

In  the  Clerk's  OlLce  of  the  District  Court  of  the  District  of  Massachusetts. 

ffy  2,3  “f? 

.  if  le  3  6 


INTRODUCTION 


T  O 

THE  AMERICAN  EDITION. 


Dr.  Ludwig  Doderlein,  the  author  of  this 
work,  was  born  in  1791,  and  became  Professor 
in  the  University  of  Erlangen.  He  is  an  emi¬ 
nent  philologist,  and  the  author  of  several  val¬ 
uable  philological  works.  The  most  important 
of  these  are:  “  The  Formation  of  Latin  Words 
“A  Homeric  Glossary;”  “  Handbook  of  Latin 
Etymology ;  ”  “  Latin  Synonymes  and  Etymol¬ 
ogies,”  in  six  volumes;  on  this  he  labored  more 
than  twelve  years,  the  first  volume  appearing 
in  1826,  the  last  in  1828.  From  this  latter 
work,  the  volume  here  presented  was  prepared 


IV 


INTRODUCTION. 


by  the  author,  and  first  published  in  1840. 
After  a  familiarity  of  several  years  with  most 
of  the  best  manuals  on  Latin  Synonymes,  we 
find  this  superior  to  any  of  them,  and  better 
adapted  to  the  wants  of  the  student.  It  shows 
an  intimate  and  comprehensive  acquaintance 
with  the  language,  and  a  nice  discrimination 
between  the  significations  of  words  having  a 
greater  or  less  similarity  of  meaning.  The 
distinctions  are  generally  well  founded,  and 
clearly  stated.  While  at  times  the  distinc¬ 
tion  may  seem  to  be  too  refined  and  subtle, 
careful  observation  and  more  extended  study 
will  usually  correct  such  an  impression.  The 
difference  between  related  words  may  proceed 
from  a  variety  of  sources.  It  may  be  that  of 
genus  and  species ;  or  it  may  be  historical,  one 

being  used  at  one  time  and  the  other  at  a 

• 

different  one ;  or  one  is  abstract,  the  other 
concrete ;  one  is  literal,  the  other  figurative ; 
one  is  the  more  common  expression,  the  other 


INTRODUCTION. 


V 


the  more  elegant;  one  is  a  prose  word,  the 
other  poetical;  one  belongs  to  one  kind  of 
poetry,  and  the  other  to  another.  The  differ¬ 
ence  also  consists  in  the  point  of  view  which 
the  writer  takes.  Quies  is  rest ;  requies  also 
is  rest;  but  the  latter  word  shows  that  the 
writer  has  in  mind  a  previous  state  of  unrest. 
There  are  other  differences  also  growing  out 

i 

of  the  essential  nature  of  the  words. 

The  advantages  of  the  study  of  synonymes 
in  a  classical  course,  are  too  great  to  be  neg¬ 
lected.  A  knowledge  of  them  gives  to  the 
student  a  fulness  and  precision  of  his  author’s 
meaning  otherwise  unattainable.  The  point 
of  a  sentence  often  turns  upon  a  delicate  shade 
of  thought  conveyed  by  a  particular  word, 
which  another  of  similar  signification  would 
not  give ;  if  this  delicate  shade  is  not  appre¬ 
ciated,  the  writer’s  thought  is  either  misappre¬ 
hended,  or  but  imperfectly  understood. 

Again,  the  habit  of  observing  the  proper  use 


VI 


INTRODUCTION. 


of  words  related  to  each  other  in  meaning,  as 
whether  one  is  generic,  and  the  other  specific, 
one  abstract,  the  other  concrete,  one  literal, 
the  other  figurative,  or  whatever  be  the  ground 
and  nature  of  the  difference,  is  one  of  the 
essential  benefits  of  classical  study.  The  whole 
process  of  such  study,  when  rightly  conducted, 
is  that  of  “  arbitrating  between  conflicting 
probabilities  ;  ”  and  the  closest  power  of  arbi¬ 
tration  is  often  requisite  in  determining  the 
particular  idea  conveyed  by  related  words. 
Or,  if  the  distinctions  are  drawn  out,  as  they 
are  in  a  treatise  on  synonymes,  the  mind  of  the 
student  is  trained  to  close  and  discriminating* 
observation,  in  being  required  to  note  and  fix 
these  distinctions,  and  to  give  a  definite  form 
to  them  in  his  own  mind,  and  to  express  them 
in  his  own  language. 

Besides  the  more  direct  advantages  resulting 
from  the  study  of  synonymes,  an  increased  in¬ 
terest  will  thereby  be  given  to  classical  studies 


INTRODUCTION. 


Vll 


There  is  a  natural  fondness  in  the  youthful 
mind  for  the  process  of  comparison,  for  tracing 
resemblances  and  differences.  This  element 
should  not  be  neglected  when  it  can  be  turned 
to  so  good  account.  It  will  help  to  relieve  the 
tedium  and  barrenness  of  classical  study,  as  too 
often  conducted,  and  to  give  some  living  fea¬ 
tures  to  languages  which  are  too  generally 
looked  upon  as  “  dead.” 

The  meaning  of  a  particular  word  is  often 
given  more  distinctly  by  stating  its  opposite. 
The  relation,  or  shade  of  thought,  which  can¬ 
not  be  conveyed  fully  by  a  direct  definition, 
nor  perhaps,  indeed,  by  words  at  all,  is  made 
clear  and  distinct  by  showing  to  what  it  is 
opposed.  This  valuable  means  of  elucidation, 
the  author  has  used  with  great  success  in  this 
work. 

While  the  author  has  “  omitted  all  detail  in 
the  treatment  of  Greek  synonymes”  in  this 
compend,  he  has  very  wisely  sought  out  the 


Vlll 


INTRODUCTION. 


nearest  corresponding  Greek  expression,  and 
placed  it  with  the  Latin  word  to  be  explained. 
Thus  the  Greek  word,  to  the  more  advanced 
scholar,  will  often  throw  light  upon  the  Latin, 
and  the  Latin  in  turn  upon  the  Greek.  In 
this  way  the  work  is  indirectly  valuable  in 
elucidating  Greek  synonymes. 

The  present  edition  of  this  work  is  reprinted 
from  the  second  London  edition,  which  is 
essentially  the  same  as  the  first,  with  a  few 
corrections  and  improvements. 

S.  H.  T. 

Andover,  January,  1858 


THE 


AUTHOR’S  PREFACE. 


The  wish  has  been  expressed  to  me  from  different 
quarters,  and  particularly  by  several  respectable  school¬ 
masters,  to  see  the  essential  results  of  my  larger  work 
on  Latin  Synonymes  and  Etymologies  compressed  into 
a  Hand-book.  Although  within  the  twelve  years  since 
I  began  to  work  at  the  long-neglected  study  of  Latin 
Synonymes,  the  market  has  been  almost  glutted  with 
works  of  the  same  sort,  in  the  form  of  hand-books,  by 
Habicht,  Ramshorn,  Jentzen,  and  Schmalfeld,  I  have 
not,  on  that  acount,  the  least  hesitation  in  complying 
with  the  wish  expressed  to  me,  by  publishing  the  present 
Abridgment ;  for,  in  asserting  that  my  method  and  the 
arrangement  of  my  materials  are  totally  distinct  from 
what  have  been  adopted  by  those  deserving  authors,  I 
trust  that  I  am  neither  extolling  myself,  nor  under¬ 
rating  them.  The  Abridgment  which  I  here  submit  to 
the  Public  contains,  I  hope,  all  that  is  essential  in  my 
larger  work;  —  to  effect  which  object  I  have  omitted 
certain  things  of  less  direct  importance  ;  namely,  — 


X 


THE  AUTHOR’S  PREFACE. 


First,  —  All  etymological  deductions.  Not  wishing, 
however,  entirely  to  renounce  my  principle  of  associating 
the  etymology  with  the  synonyme,  I  have  inserted  it 
between  parentheses,  whenever  it  was  not  either  so 
obvious  as  to  make  the  insertion  unnecessary,  or  so  far¬ 
fetched  as  to  make  the  etymology  doubtful.  Many 
instances  of  this  sort  will  and  must,  especially  to  him 
who  is  not  conversant  with  etymological  researches, 
appear  singularly  uncouth ;  but  it  would  have  led  me 
too  far  to  refer,  in  every  instance,  to  the  principles 
established  in  the  Treatise  on  the  Formation  of  Latin 
Words,  which  I  have  subjoined  to  my  larger  work  as  a 
Supplement.  I  must,  therefore,  entreat  those  readers 
and  critics  into  whose  hands  my  treatise  has  not  fallen, 
to  ignore  (if  I  may  use  a  law  term)  the  words  included 
between  parentheses,  or  to  suspend  their  verdict  con¬ 
cerning  them. 

Secondly } —  I  have  omitted  all  parallel  passages,  and 
such  as  have  an  affinity  with  each  other,  without  possess¬ 
ing  any  stringent  force  as  proofs.  On  the  other  hand, 
I  have  given  at  length  those  passages  in  the  classics  in 
which  the  ancients,  in  the  course  of  speech,  and  not  by 
means  of  grammatical  reflections,  have  introduced  syn- 
onymes  in  contrast  with  each  other,  and  thus  taught 
their  differences  ;  and  where  such  passages  were  want¬ 
ing,  I  have  frequently  brought  into  juxta-position  several 
passages  from  one  and  the  same  author,  in  which  he 
seems  to  have  indicated  some  peculiar  force  in  a  par¬ 
ticular  expression. 

Thirdly,  —  I  have  omitted  all  critical  and  exegetical 
discussions.  The  more  scientific  form  of  my  larger 


THE  AUTHOR’S  PREFACE. 


XI 


work  not  only  afforded  me  the  opportunity,  but  imposed 
•  the  obligation  of  entering  upon  such  discussions ;  but 
in  the  present  Abridgment  I  have  thought  it  best, 
except  in  a  very  few  cases,  to  omit  them  altogether. 

Fourthly,— I  have  omitted  all  detail  in  the  treatment 
of  the  Greek  synonymes.  Nevertheless,  I  have  thought 
it  of  essential  importance  to  search  for  the  nearest  cor¬ 
responding  expression,  both  in  the  Greek  and  German 
languages,  and  place  them  by  the  side  of  the  Latin 
synonyme  ;  and  at  the  same  time  to  ascertain,  and 
make  intuitive,  as  it  were,  the  precise  meaning  and 
extent  of  the  Latin  expression,  by  the  introduction  of 
such  words  as  are  strictly  in  opposition  to  it. 

Fifthly,  —  I  have  omitted  the  views  of  other  writers 
on  synonymes.  In  my  larger  work  I  introduced,  often 
only  as  literary  curiosities,  distinctions  derived  from  the 
Latin  grammarians,  Yarro,  Cicero,  Agrsetius,  Pseudo- 
fronto,  and  Pseudo-palaemon  ;  and  I  also  quoted,  whether 
agreeing  with  or  differing  from  me,  the  modern  writers 
on  synonymes,  Popma,  Hill,  Humesnil,  Smitson,  Ha- 
bicht,  Ramshorn,  Jentzen,  and  others.  Instead  of 
which  I  must  here  content  myself  with  merely  referring 
to  such  quotations  as  are  contained  in  my  larger  -work  ; 
and  have  therefore  added,  at  the  end  of  each  article, 
the  volume  and  page  of  that  work  in  which  these  quota¬ 
tions  are  to  be  found. 

Sixthly,  —  I  have  omitted  such  synonymes  as  are  of 
very  rare  occurrence,  and  distinguished  from  each  other 
by  a  very  slight  difference.  In  my  larger  work  I  have 
treated  as  synonymes  many  expressions,  aira%  elprj/jbeva, 
that  occur  but  once,  and  whose  differences,  on  that  very 


Xll 


THE  AUTHOR’S  PREFACE. 


’  account,  cannot  be  deduced  from  the  general  usage  of 
the  language,  but  can  merely  be  guessed  at  from  ety¬ 
mology  and  other  sources.  Such  expressions  are  of  no 
importance  with  reference  to  the  object  of  this  Hand¬ 
book.  The  same  may  be  said  of  many  synonymes  which 
can  be  distinguished,  as  it  were,  only  by  a  microscope. 
Such  synonymes  are  found  throughout  my  larger  wTork 
in  great  numbers,  and  have  drawn  upon  me  the  reproach 
of  “  hair-splitting.”  The  fact  I  must  acknowledge,  but 
cannot  admit  it  to  be  a  reproach ;  for  surely  it  is  the 
proper  vocation  of  a  scientific  writer  on  synonymes,  not 
so  much  to  distinguish  words  that  merely  resemble  each 
other  in  meaning,  as  those  that  are  apparently  equiva 
lent.  The  greater  their  apparent  equivalence,  the 
more  difficult  it  is  to  grasp  their  essential  difference, 
and  the  more  indispensable  the  aid  of  a  guide  to  syn 
onymes.  If,  therefore,  it  be  admitted,  that  words 
identical  in  meaning  do  not  exist,  and  that  it  is  morally 
impossible,  if  I  may  use  the  expression,  that  they  should 
exist,  the  only  questions  are,  whether,  in  such  cases,  it 
is  wrorth  while  to  search  out  their  differences,  and 
whether  it  is  possible  to  find  them  out.  Science  will 
answer  the  first  question,  without  hesitation,  in  the 
affirmative  ;  and  with  respect  to  the  second,  there  can 
at  least  be  no  presumption  in  making  the  attempt.  A 
distinction  is  soon  obtained  when  several  words  are  con¬ 
trasted  with  the  word  under  consideration ;  and  if  these 
contrasted  words  are  also  synonymous  with  each  other, 
it  must  follow,  that  the  affinity  of  the  several  words  in 
meaning  is  so  close,  as  to  permit  their  interchange,  as 
synonymes,  under  all  circumstances.  Their  differences* 


THE  AUTHOR’S  PREFACE. 


Xlll 


are  altogether  unimportant  with  reference  to  speaking 
and  writing,  but  highly  important  as  far  as  the  intimate 
and  more  refined  knowledge  of  the  language  itself  is 
concerned.  It  is  on  this  account  that  hair-splitting  is 
allowable.  Can  there  be  a  doubt  that  a  distinction  will 
be  slight  in  proportion  as  it  has  its  origin  in  the  indi¬ 
vidual  feelings  of  those  by  whom  a  language  is  used  ? 
Such  distinctions  in  synonymes  are,  consequently,  most 
felt  in  one’s  native  language ;  it  is  only  necessary  that 
the  feelings  in  which  they  have  their  origin  should  not 
be  vague  and  unformed.  In  the  introduction  to  the 
fourth  part  of  my  work  I  have  evinced,  I  hope,  suffi¬ 
cient  liberality  and  tolerance  with  regard  to  the  obliga¬ 
tion  of  conforming  to  these  hair-breadth  distinctions, 
and  selecting  one’s  expressions  accordingly.  So  much 
in  justification  of  those  reprobated  hair-splittings  ;  those 
discoveries  of  atoms,  or,  as  my  deceased  friend  Bremi 
expressed  it,  keen  discernment  of  atoms,  which  in  my 
larger  work,  more  devoted  to  science  than  to  instruction, 
found  their  proper  place  ;  but  in  the  present  Hand-book, 
intended  for  the  use  of  schools,  especially  in  the  art  of 
writing  Latin,  my  predilection  for  such  nice  distinctions 
would  be  sadly  out  of  place.  Distinctions  of  that  sort  I 
have,  therefore,  for  the  most  part,  omitted,  but  not  with 
the  intention  of  silently  retracting  them. 

I  here  submit  a  few  observations  to  the  notice  of 
schoolmasters.  For  the  purposes  of  instruction,  syn¬ 
onymes  may  be  divided  into  three  classes  ;  the  first 
embraces  those  which  the  scholar  cannot  too  quickly 

learn  to  distinguish,  because  their  affinity  is  merely 
b 


XIV 


THE  AUTHOR’S  PREFACE. 


apparent,  arising  from  their  being  translated  by  the 
same  word  in  the  mother-tongue ;  for  instance,  liberi 
and  infantes  ;  animal  and  bestia  ;  hcerere  and  pender e  ; 
sumere  and  adimere  ;  hostis  and  inimicus .  The  inter¬ 
change  of  such  synonymes  may  be  counted  a  blunder 
of  the  same  sort  as  that  which  is  called  a  solecism.  To 
the  second  class  belong  those  synonymes  which  may  be 
distinguished  from  each  other  with  ease  and  certainty, 
but  which  are,  at  the  same  time,  so  nearly  related  in 
meaning,  that  the  ancients  themselves  use  them,  without 
hesitation,  as  interchangeable  ;  for  instance,  laseivus 
and  petulans  ;  par  ere  and  obedire  ;  ater  and  niger  ;  in - 
cipere  and  inchoare ;  mederi  and  sanare ;  vacuus  and 
inanis ;  spernere  and  contemner e ;  tranquillus  and 
quietus.  As  long  as  the  scholar  has  to  contend  with 
the  elements  of  grammar,  the  teacher  may  leave  him  in 
the  erroneous  opinion,  that  these  expressions  have 
exactly  the  same  meaning  ;  but,  when  further  advanced, 
he  must  be  taught  to  distinguish  them,  partly  in  order 
to  accustom  him  to  that  propriety  of  expression  wThich 
is  necessary  in  writing  Latin  ;  partly,  without  reference 
to  composition,  as  a  very  useful  mental  exercise.  In 
the  third  class  I  rank  those  words  whose  differences  are 
not  to  be  ascertained  without  trouble,  and  cannot  be 
deduced  with  full  evidence  from  the  old  authors,  and 
which,  probably,  were  but  dimly  discerned  even  by  the 
ancients  themselves  ;  for  instance,  lira  and  sulcus  ;  re¬ 
runs  and  tonsa  ;  pcene  and  prope ;  etiam  and  quoque  , 
recordari  and  reminisci ;  Icevus  and  smister  ;  velox  and 
pernix ;  vesanus  and  vecors ;  fatigatus  and  fessus , 
collis  and  clivus.  Such  distinctions  are  of  little  or  no 


xv 


THE  AUTHOR’S  PREFACE. 

consequence  in  composition,  except  when  it  is  necessary 
to  use  synonymous  terms  in  express  opposition  to  each 
other  ;  for  instance,  mare  and  laeus ,  in  opp.  to  amnis 
and  fluvius  ;  metus  and  spes,  in  opp.  to  timor  and  jidu- 
cia :  when  such  occasions  occur,  the  richness  of  a  lan¬ 
guage  in  synonymes  is  available.  A  more  scrupulous 
exactness  in  this  respect  would  appear  to  me  arrant 
pedantry,  and  necessarily  obstruct  the  free  movement 
of  the  mind  in  writing.  As  a  teacher,  I  should  wish 
that  the  synonymes  of  the  first  sort  should  be  distin¬ 
guished  by  boys  in  the  elementary  classes  ;  those  of  the 
second,  I  would  introduce  into  the  higher  classes,  and 
teach  the  scholar,  when  about  fourteen,  to  observe  their 
differences  in  the  choice  of  expressions  in  composition  ; 
I  would  also  explain  them  in  the  interpretation  of  an 
author,  but  with  moderation,  as  a  spur  to  thinking,  not 
as  a  clog  in  reading.  Those  of  the  third  class  I  would 
never  introduce,  except  in  explaining  such  passages  as 
render  their  introduction  unavoidable ;  for  instance, 
when  an  author  combines  flumina  et  amnes ,  I  would 
explain  their  difference  to  defend  him  from  the  suspicion 
of  tautology. 

I  have  consulted  convenience  of  reference  in  inter¬ 
weaving  the  alphabetical  index  with  the  context.  By 
this  means  any  one  can  find  at  once  the  word  of  which 
he  is  in  search,  which  a  separate  index  would  render 
impossible. 

These  arrangements,  combined  with  an  almost  studied 
precision  of  expression,  have  enabled  me  to  reduce  the 
six  volumes  of  my  larger  work  on  Synonymes  (which 
fills,  including  the  Supplement,  more  than  one  hundred 


XVI 


THE  AUTHOR’S  PREFACE. 


and  forty- three  sheets)  to  this  Abridgment,  of  about 
fifteen.  The  etymological  part  of  my  researches  I 
reserve  for  a  separate  volume,  of  about  the  same  size  as 
the  present,  which  will  make  its  appearance  as  an 
Etymological  Hand-book  of  the  Latin  language. 

May  the  present  publication,  and  that  which  I  an¬ 
nounce,  meet  with  the  same  favorable  and  indulgent 
reception  that  has  fallen  to  the  share  of  my  larger  work 
with  all  its  defects. 


Erlangen ,  December ,  1839. 


HANDBOOK 


OF 


LATIN  SYN0NY1ES. 


A. 


Abdere,  see  Celare. 

Abesse  ;  Deesse  ;  Deficere.  1.  Ab  e  s  s  e  denotes 
absence  as  a  local  relation,  ‘  to  be  away’  from  a  place  ; 
but  deesse  denotes  an  absence  by  which  a  thing  is  ren¬ 
dered  incomplete,  and  means  4  to  fail,’  4  to  be  wanting,’ 
in  opp.  to  esse  and  superesse.  Cic.  Brut.  80.  Calidio 
hoc  unum,  si  nihil  utilitatis  habebat,  abfuit ,  si  opus 
erat,  defuit.  2.  Deesse  denotes  a  completed  (i.  e. 
already  existing),  deficere  a  commencing  state. 
Cic.  Verr.  i.  11.  Yererer  ne  oratio  deesset ,  ne  vox 
viresque  dejicerent.  (v.  389.)- 

Abnuere,  see  Negare. 

Abolere  ( diro\eaai )  means  4  to  annul,’  to  4  annihi¬ 
late,’  and,  as  far  as  possible,  to  remove  from  the  uni¬ 
verse  and  cast  into  oblivion  ;  but  d  e  1  e  r  e  (  SioXecraL , 
*or  hrfkelv)  4  to  destroy,’  to  bring  a  thing  to  nought, 
and  make  it  useless. 

Abominari  ;  Exsecrari  ;  Detestari.  Ab  o  m i  n  a  r  i 
means  to  recoil  from,  as  of  evil  omen ;  and  to  avert 
a  threatening  evil  by  a  ceremony,  in  opp.  to  omen 
accipere  ;  exsecrari  means  to  curse ,  when  one 

A  1 


2 


ABSCONDERE - ACCIDERE. 


would  exclude  a  guilty  person  from  human  society  as 
devoted  to  the  infernal  gods,  in  opp.  to  blessing  ; 
lastly,  detestari  )eaaaa^ai )  means  to  curse, 
when  one  wishes  to  deprecate  evil  by  an  appeal  to 
the  gods  against  a  dreaded  person  or  thing,  in  opp.  to 
praying  in  behalf  of. 

•  Abscondere,'  see  Celare. 

Absolvere,  see  Finire. 

Abstinentia,  see  Modus. 

Abundare  ;  Redundare.  Abundare  denotes 
plenteousness  in  a  good  sense,  as  the  symbol  of  full 
measure  and  affluence,  like  n repcelvcu ;  redundare 
is  used  in  a  bad  sense,  as  a  symbol  of  over- abundance 
and  luxury,  like  TrepLaaeveuv  :  of  that  which  is  ab un- 
dans  there  is  an  ample  supply  at  hand ;  that  which  is 
redundans  is  superfluous  and  might  be  dispensed  with. 

Abunde,  see  Satis. 

Ac,  see  Ft. 

Accendere  ;  Incendere  ;  Inflammare  ;  Combu- 
rere  ;  Cremare.  Accendere,  incendere,  and 
inflammare,  mean  4  to  set  on  fire :  ’  accen¬ 
dere,  from  without,  and  at  a  single  point,  like  avair- 
t6.lv  [hence  to  light  a  torch,  etc.]  ;  incendere, 
from  within,  like  evSaletv  [hence  to  set  fire  to  houses , 
villages ]  ;  inflammare,  ‘to  set  on  fire,’  either 
from  without  or  from  within,  but  with  bright  flames, 
like  dvacfrXoyl^eLv ;  comburere  and  cremare 
mean  4  to  burn  up,  or  consume  by  fire  comburere, 
with  a  glowing  heat,  as  the  causative  of  ardere ,  like 
KaraKaleiv ;  cremare,  with  bright  flames,  as  the 
causative  of  flagrare  like  7TLp,Trpdvcu.  Hence,  mortui 
cremantur  on  a  bright  blazing  funeral  pile  ;  vivi  com- 
buruntur ,  Cic.  Fam.  x.  32.  Verr.  i.  33  and  38,  in* 
order  to  make  the  torture  of  that  mode  of  dying  felt  the 
more.  (iv.  250.) 

Acceptus,  see  Grains. 

Accidere  ;  Evenire  ;  Contingere  ;  Obvenire  ; 
Obtingere.  Accidere  and  evenire  denote  both 


ACCIPERE - ACERYUS. 


o 

O 


favorable  and  unfavorable  occurrences ;  but  the  acci¬ 
dentia,  unexpected  ones,  overtaking  us  by  surprise  ;  the 
evenientia  were  expected,  foreseen;  contingere, 
obveaire,  ob  tinge  re,  arc  generally  confined  to 
fortunate  occurrences.  The  accidentia  are  fortuitous, 
the  evenientia  result  from  foregoing  acts  or  circum¬ 
stances  ;  the  contingentia  are  the  favors  of  Fortune  ; 
the  obtingentia  and  obvenientia  are  the  things  that  fall 
to  one’s  lot.  Cic.  Fam.  vi.  21.  Timebam,  ne  evenirent , 
quae  acciderunt :  the  word  evenirent  has  a  subjective 
reference  to  his  foresight,  the  word  acciderunt  is  entirely 
objective  ;  the  point  of  view  taken  by  it  being  that  of 
those  who  now  manifest  surprise.  See  also  Tac.  H.  iv. 
19,  and  Sen.  Ep.  119.  Scies  plura  mala  contingere 
nobis  quam  accidere.  (v.  339.) 

Accipere,  see  Sum  ere. 

Accire,  see  Arcessere. 

Accusare,  see  Arguere. 

Acer  ;  Vehemens.  Acer  (co/cu ?)  denotes  eagerness 
in  a  good  sense,  as  fire  and  energy,  in  opp.  to  frigidus, 
like  ofu? :  but  vehemens  (e^o/xepo?)  in  a  bad  sense, 
as  heat  and  passion,  in  opp.  to  lenis  ;  Cic.  Or.  ii.  49, 
53,  like  crcpoSpos.  (iv.  450.) 

Acerbus  ;  Amarus.  Acerbus  (from  fcdpcpco') 
means  a  biting  bitterness,  in  opp.  to  mitis,  like  offi? ; 
amarus,  a  nauseous  bitterness,  in  opp.  to  dulcis ,  like 
t Ti/cpos.  Quintil.  xi.  3.  169.  Cic.  Hep.  iii.  8.  Plin. 
H.  N.  xxvii.  9.  Sen.  Ir.  i.  4.  (vi.  4.) 

Acervus  ;  Congeries  ;  Strues  ;  Cumulus.  1 
Acervus  and  congeries  mean  6  heaps  ’  of  homo¬ 
geneous  things  collected  and  piled  up  in  layers  ;  acer¬ 
vus  [from  dye/po)] ,  like  o-copos,  with  arrangement,  and 
mostly  in  a  conical  shape,  but  congeries,  negligently, 
and  altogether  without  regard  to  shape;  strues  de¬ 
notes  that  something  new  is  produced,  and  a  determi¬ 
nate  form  given,  serving  a  particular  purpose ;  like 
'Srjgbov.  Curt.  viii.  7.  11.  Passim  acervos  sfrwesque 
accendebant;  meaning  by  acervos  ‘heaps'  or  ‘  piles  j 


4 


ACHIYI - ACTA. 


by  strues  ’  stacks*  of  wood.  2.  Cumulus  (from 
cucfLrf)  means  strictly,  not  the  heap  itself,  but  sthe  top, 
by  which  the  heap  is  completed  as  a  whole,  like  the 
key-stone,  by  which  any  thing  first  reaches  its  proper 
and  complete  height,  almost  like  rcopvfftrj ;  and  it  has 
this  meaning  particularly  in  cumulare,  which  is  like 
Kopv<pov v.  Compare  Liv.  xxii.  59.  Superstates  cu- 
mulis  ceesorum  corporum,  with  Cannenses  campos  acervi 
Romanorum  corporum  tegunt :  and  xxiii.  5,  Molibus 
ex  humanorum  corporum  strue  faciendis.  (ii.  118.) 

Achivi  ;  Acilei  ;  Achaius  ;  Aciiaicus  ;  Troius  ; 
Troicus.  1.  Achivi  are  the  Homeric  Greeks,  or 
’Amatol;  Achrni  are  either  the  inhabitants  of  Achaia, 
or,  in  the  poets,  the  Greeks  at  large,  as  contemporaries 
of  the  Romans.  Cic.  Divin.  i.  16.  Cum  Achivi 
coepissent  inter  se  strepere.  Compare  this  with  Caecil. 
20.  Quod  cum  sibi  Achcei  patronum  adoptarant.  2. 
Achaius  is  the  adj.  of  Achivus.  Hor.  Od.  i.  15.  37. 
Virg.  iEn.  ii.  462;  but  Achaicus  is  the  adj.  of 
Achseus.  Cic.  Att.  i.  13.  3.  Troius  is  the  more 

select  term,  as  adj.  of  the  old  heroic  and  Homeric  Troja  ; 
Troicus,  the  usual  adj.  of  the  country  Troas,  without 
reference  to  the  Trojan  war.  (v.  306.) 

Acies  ;  Acumen;  Cacumen;  Mucro ;  Cuspis,  1. 
A  c  i  e  s  is  the  sharpness  of  a  line  adapted  for  cuiting  ; 
acumen,  of  a  tip  or  point  adapted  for  sticking.  Fig¬ 
uratively,  the  acies  mentis  is  shown  in  the  keen  sifting 
of  wrhat  is  confused,  in  clear  perception  ;  the  acumen 
mentis  is  the  fathoming  of  that  which  is  deeply  hidden, 
in  subtle  discovery.  -2.  Acumen  and  cacumen 
mean  a  natural  head  or  top  ;  a  c  u  m  e  n,  of  a  cone,  beak, 
and  so  forth ;  cacumen,  particularly  that  of  a  moun¬ 
tain  :  mucro  and  cuspis  mean  an  artificial  head, 
for  the  purpose  of  piercing  and  wounding ;  mucro, 
that  of  a  sword,  dagger,  and  so  forth  ;  cuspis,  that  of 
a  spear,  arrow,  etc.,  like  aiyjLrj.  (vi.  5.) 

Acies,  see  Pugna. 

Acta,  see  Pipa. 


ACTOR - ADVENTOR. 


r' 

o 


Actor  ;  Comcedus  ;  Ludio  ;  Histrio.  The  generic 
term  actor,  and  the  specific  terms  c  o  m  oe  d  u  s  and 
tragoedus,  denote  the  player,  as  a  respectable  artist ; 
but  ludio,  1  u  d  i  u  s,  the  comedian ,  the  player,  who 
makes  acting  his  trade ,  with  the  accessory  notion  of 
commonness ;  lastly,  histrio,  sometimes  the  actor, 
sometimes  the  comedian ,  but  mostly  with  the  accessory 
notion  of  buffoonery  and  boasting.  Cic.  Sext.  54.  Ipse 
ille  maxime  ludius ,  non  solum  spectator,  sed  actor  et 
acroama.  Rose.  Com:  10.  Nemo  ex  pessimo  Jiistrione 
bonum  comoedum  fieri  posse  existimaret.  Ep.  ad  Qu. 
Fr.  i.  a.  E.  Hortor  ut  tan  qua  m  poetae  boni  et  adores 
industrii  solent,  in  extrema  parte  diligentissimus  sis. 
Suet.  Aug.  74,  (v.  334.) 

Acumen,  see  Acies. 

Ad  am  are,  see  Arnare. 

Adesse  ;  Interesse  ;  Prjesentem  esse.  1.  A  d  e  s  s  e 
means  to  be  near  a  person  or  thing  ;  but  interesse, 
to  assist  in  a  transaction,  to  take  a  part  in  it.  Cic. 
Verr.  i.  40.  Crimina  ea,  quae  notiora  sunt  his  qui 
adsunt ,  quam  nobis  ....  De  illo  nihil  dixit,  in  quo 
interfait.  2.  Adesse  denotes  generally  the  presence 
in  a  circle  to  which  we  belong  ;  praesentem  esse, 
absolute,  audible  and  visible  presence.  When  an  ex 
pected  guest  is  within  our  walls,  adest  ;  he  who  is  in  the 
same  room  with  us,  prceseyis  est.  (v.  337.) 

Adhuc  ;  Hactenus  ;  Hucusque.  A  d  h  u  c  refers 
to  time,  up  to  this  moment ;  hactenus  and  h  u- 
c  u  s  q  u  e  have  a  local  reference,  up  to  this  place,  or 
this  point. 

Adigere,  see  Cogere.  Adimere,  see  Demere. 

Adipisci,  see  Invenire.  Admirari,  see  Vereri. 

Admodum,  see  Perquam.  Adolere,  see  Accendere. 

Adolescens,  see  Paer.  Adorare,  see  Vereri. 

Adscendere,  see  Scandere.  Adsolere,  see  Solere. 

Adspectus,  Adspicere,  see  Videre. 

Adulari,  see  Assentiri.  Aduncus,  see  Curvus. 

Ad  vena,  see  Externus.  Adventor,  see  Hospes. 


6 


ADVERSARIES - ^EDTFICIUM. 


Adversarius  ;  Hostis  ;  Inimicus.  1.  Adver 
s  a  r  i  u  s  is  the  generic  term  for  every  opposer,  in  the 
field,  in  ^politics,  in  a  court  of  judicature,  like  avTiaTarr]^. 
Hostis  (from  is  4  the  enemy  ’  in  the  field,  and 

war,  opp.  to  pa  cat  us.  Cic.  Rep.  ii.  3.  Sen.  Q.  N.  vi.  7. 
like  7 To\e/uo<; ;  i  n  i  m  i  c  u  s,  4  an  enemy  ’  in  heart,  opp. 
to  amicus,  like  iyfitpos.  Cic.  Man.  10.  Pompeius  saepius 
cum  hoste  conflixit,  quam  quisquam  cum  inimico  concer- 
tavit.  Phil.  xi.  1.  Verr.  i.  15.  Curt.  vii.  10.  Liv. 
xxii.  39.  Nescio  an  infestior  hie  adversarius ,  quam 
ille  hostis  maneat.  2.  II  o  s  t  i  1  i  s  and  inimicus 
denote  states  of  hatred  become  habitual  qualities  ;  i  li¬ 
fe  s  t  u  s  and  infens'us  only  as  temporary  states ; 
infestus  ( dvaairaaro ?  ?)  applies  to  a  quiescent 
state  of  aversion,  like  disaffected,  unkind,  and  thus  it  is 
applied  to  inanimate  things  that  threaten  hostility  ;  i  n- 
f  e  n  s  u  s  (from  irev^of)  denotes  a  passionate  state  of 
mind,  like  enraged,  and  is  therefore  applicable  to  per¬ 
sons  only.  Tac.  Ann.  xv.  28.  Non  infen  sum,  nedum 
hostili  odio  Corbulonis  nomen  habebatur.  Cic.  Verr.  iii. 
24.  Sail.  Cat.  19.  Sen.  N.  Q.  iii.  pr.  Animus  luxuriae 
non  adversus  tantum,  sed  et  infestus.  Liv.  ii.  20. 
Tarquinium  infesto  spiculo  petit ;  Tarquinius  infenso 
cessit  hosti.  (iv.  393.) 

Advocatus  ;  Causidicus.  Advocatus  means 
in  the  writers  of  the  silver  age  4  a  counsel 9  in  relation 
to  his  services  and  to  his  client,  as  his  friend  and  assis¬ 
tant  ;  c  a  u  s  i  d  i  c  u  s,  in  relation  to  his  station  and  pro¬ 
fession,  often  with  the  contemptuous  accessory  notion 
of  his  being  a  hireling,  (vi.  8.) 

AEdes,  see  Templum. 

JEdificium  ;  Domus;  AEdes  ;  Familia.  1.  AEdi- 
ficium  is  the  generic  term  for  buildings  of  all  sorts, 
like  ol/coSo/j/ij/ua  ;  domus,  and  ae  d  e  s,  ae  d  i  u  m, 
mean  4  a  dwelling-house  d  o  m  u  s,  as  the  residence 
and  home  of  a  family;  ae  d  e  s  (oAW,  afaovaa'),  as 
composed  of  several  apartments,  like  86/ioc,  Sch/jiara. 
Virg.  G.  ii.  461.  Ingentem  foribus  domus  alta  super- 


.EGER  —  JEQUUS. 


7 


bis  mane  salutantum  totis  vomit  cedibus  undam.  (vi.  8.) 
2.  D  o  m  u  s  denotes  4  a  family  ’  in  the  patriarchal 
sense,  as  a  separate  society,  of  which  the  individuals  are 
mutually  connected  ;  f  a  m  i  1  i  a,  in  a  political  sense,  as 
part  of  a  gens,  civitas,  or  populus.  (v.  301.) 

TEger;  TEgrotus;  Morbidus  ;  Morbus;  Vale- 
tudo  ;  Invaletudo.  1.  ^Iger  is  the  generic  term 
for  every  sort  of  illness  and  uneasiness,  whether  mental 
or  physical ;  segrotus  and  morbidus  indicate 
bodily  illness  :  oe  g  r  o  t  u  s  is  applied  particularly  to 
men  ;  m  o  r  b  i  d  u  s,  to  brutes  :  the  ceger  feels  himself 
ill ;  the  cegrotus  and  morbidus  actually  are  so.  2.  M  o  r- 
b  u  s  and  valet  u  do  denote  an  actual  illness  ;  mor¬ 
bus,  objectively,  that  which  attacks  men  ;  v  a  1  e  t  u  d  o, 
subjectively,  the  state  of  the  sick,  though  this  distinction 
was  introduced  by  writers  of  the  silver  age  ;  invale¬ 
tudo  means  only  an  indisposition,  (iv.  172.) 
iEGRE,  see  Vix.  xEgritudo,  see  Cura. 

2Egrotus,  see  JEger.  .ZEmulatio,  see  Imitatio. 
aEqualis,  see  JEquus.  TEquor,  see  Mare. 
aEquus  ;  Par  ;  TEqualis  ;  Parilis  ;  Compar  ;  Im- 
PAR  ;  Dr  spar.  1.  iE  q  u  u  m  (from  ei'/ceXo?)  is  that 
of  which  its  own  component  parts  are  alike,  in  opp.  to 
varius ,  Cic.  Yerr.  v.  49;  par  (from  rrrelpco')  is  that 
which  is  like  to  some  other  person  or  thing,  and  stands 
in  the  same  rank  (on  the  same  level )  with  it  or  him,  in 
opp.  to  superior  and  inferior.  Cic.  Brut.  59,  215. 
Orat.  ii.  52,  209.  39,  168.  In  cequo  mairte  the  battle 
between  two  parties  is  considered  as  a  whole  ;  in  pari 
marie  the  fortune  of  one  party  is  set  against  that  of  the 
other,  and  declared  to  be  equal  to  it.  2.  Par  denotes 
similarity  with  respect  to  greatness,  power,  and  value, 
or  equality  and  proportion  with  regard  to  number,  like 
fcro?  ;  se  q  u  a  1  i  s  refers  to  interior  qualities,  like  o/xoxo?. 
The  par  is  considered  as  in  a  state  of  activity,  or,  at 
least,  as  determined  and  prepared  to  measure  himself 
with  his  match  in  contest ;  the  cequalis ,  in  a  state  of 
rest,  and  claiming  merely  comparison  and  equality  as  to 


8 


iEQUUS - iERARIUM. 


rank.  The  paria  are  placed  in  opposition  to  each,  as 
nvals  in  the  contest  for  pre-eminence  ;  the  oequalia  are 
considered  in  a  friendly  relation  to  each  other,  in  con¬ 
sequence  of  their  common  qualities  and  sympathies. 
Hence  p  a  r  i  t  e  r  means,  in  the  same  degree,  la  a  ; 

q  u  a  1  i  t  e  r,  in  the  same  manner,  o/ro/cu?,  6/jlco$. 
Yell.  Pat.  ii.  124.  3.  P  a  r  denotes  quite  like,  par- 

i  1  i  s,  nearly  like,  as  a  middle  step  between  par  and 
similis.  4.  Par  expresses  equal  to  another ,  and  hence 
may  relate  to  only  one  side  ;  com  p  a  r,  mutually  equal, 
like  finitimi  and  confines ,  iyyv?  and  avveyyvs.  5.  I  m- 
p  a  r  denotes  inequality  as  to  quantity ,  either  arithmeti¬ 
cal  inequality  with  regard  to  number  [=  odd],  or  a 
relative  inferiority  as  to  strength ;  d  i  s  p  a  r  refers  to 
quality ,  without  distinguishing  on  which  side  of  the 
comparison  the  advantage  lies.  (iv.  TT.) 

iEQUus ;  Planus  ;  Campus.  1.  d^lquum  (from 
ei'/ceAo?)  denotes  that  which  is  flat,  an  horizontal  flatness, 
in  opposition  to  that  which  rises  or  sinks, 'to  superior , 
inferior ,  and  acclivis.  Cic.  Fam.  iii.  8.  Orat.  iii.  6. 
Tac.  Agr.  35.  Hist.  iv.  23  ;  planu  m  (from  nrXaf) 
denotes  4  evenness,’  in  opp.  to  unevenness,  to  montosus , 
saxosus.  Cic.  Part.  10.  Quintil.  v.  10,  37.  21.  Hence, 
figuratively,  sequum  denotes  4  justice,’  as  injustice  may 
be  considered  as  beginning  when  one  part  is  raised 
above  another ;  in  the  same  way  planum  denotes 
clearness  and  distinctness,  where  nothing  rises  to  inter¬ 
rupt  the  view.  2.  iE  q  u  o  r  and  p  1  a  n  i  t  i  e  s  denote 
a  flat  surface  with  regard  to  its  form ;  campus,  with 
regard  to  its  position,  as  low-lands  in  opp.  to  high-land3. 
(iv.  71.) 

aEquus  animus,  see  Satis  habere. 

Aer,  see  Anima. 

aSrarium  ;  Fiscus.  iErarium  is  4  the  public 
treasury  fiscus  (from  ir'Sios,  i rSscucvr])^  4  the  im¬ 
perial  treasury.’  Tac.  Ann.  vi.  2.  Pona  Sejani  ablata, 
( erario ,  ut  in  fiscum  cogerentur ;  tanquam  referret ! 
(vi.  10.) 


AERUMNA  —  AGGER. 


9 


TErumna,  see  Labor.  2Esttmare,  see  Censer e. 

iEsTUARE,  see  Calere.  aEternus,  see  Continuus. 

Affari,  see  Alloqui.  Affatim,  see  Satis. 

Affinis,  see  Necessarius.  Affirmare,  see  Dicere. 

Ager,  see  Rus  and  Villa. 

Agere  ;  Facere  ;  Gerere  ;  Opus  ;  Factum  ;  Age  ; 
I  nunc  ;  Degere.  1.  Agere  Qdyeiv')  has  an  effect 
that  exists  in  time  only,  like  to  do ;  facere,  an  effect 
that  exists  in  space  also,  as  to  make.  The  acta  are 
past  as  soon  as  the  agens  ceases,  and  remain  invisible  in 
the  memory ;  the  facta  cannot  properly  be  said  to  exist 
till  the  faciens  ceases.  Quintil.  ii.  18.  The  agens  is 
supposed  to  be  in  a  state  of  activity  of  some  kind  ;  the 
faciens  in  a  state  of  productive  activity.  2.  Agere 
means  £  to  do’  something  for  one’s  own  interest ;  gerere 
(dyelpeivf  for  the  interest  of  another,  to  execute  a  com¬ 
mission.  Cic.  Verr.  i.  38.  Quoe  etiamsi  voluntate  Do- 
labellse  fiebant,  per  istum  tamen  omnia  gerebantur.  3. 
Opus  is  the  result  of  facere,  as  the  work,  epyov ;  fac¬ 
tum  is  the  result  of  agere,  as  the  transaction ;  res 
g  e  s  t  m  are  deeds  [e.  g.  in  war] ,  i rpdfet?  ;  acta  are 
only  political  enactments.  Cic.  Att.  xiv.  17.  Multa  de 
facto  ac  de  re  gesta ;  the  former  by  the  exertions  of 
Amatius,  the  latter  by  his  own  wise  and  spirited  ani¬ 
madversions  through  Dolabella.  4.  Age,  agedum, 
is  an  earnest  exhortation,  as  4  On,  on  !’  I  nun  c  is  an 
ironical  exhortation,  as  ‘  Go  to !’  5.  Agere  means  to 

be  active,  and  in  the  midst  of  business  ;  d  e  g  e  r  e,  to 
live  somewhere  in  a  state  of  rest,  in  voluntary  or  in¬ 
voluntary  inactivity.  Tac.  Ann.  xv.  74.  Deum  honor 
principi  non  ante  habetur,  quam  agere  inter  homines 
desierit,  compared  with  iv.  54.  Certus  procul  urbe 
degere.  (v.  327.) 

Agere  ferre,  see  Vastare. 

Agger;  Vallum.  Agger  (from  iaayslpco')  is  a 
single  line,  like  a  dam;  vallum  or  mound  (akicrj)  is 
aline  which  helps  to  enclose  a  space.  Agger  may 
serve  in  a  warfare  as  the  outwork  of  a  redoubt  [which 


10 


AGMEN - ALBUS. 


is  protected  by  a  single  line  in  front]  ;  vallum  [ram- 
part ]  always  belongs  to  a  fortress,  camp,  or  entrenched 
place. 

Agmen,  see  Caterva. 

Agrestis,  see  JRas. 

Aio,  see  Dicere. 

Ala;  Penna  ;  Pluma  ;  Pinna.  1.  Ala  (from 
vehere)  denotes  4  the  wing,’  as  a  joint,  like  irrepv £ ; 
penna  (7 reread cll),  with  reference  to  its  feathers,  like 
* Trrepov .  Plaut.  Poen.  iv.  2.  48.  Meoe  alee  pennas  non 
habent.  2.  Penna  denotes  the  larger  and  harder 
feathers ;  pluma,  the  smaller  and  softer  feathers, 
which  serve  as  a  clothing  to  the  body  of  the  bird,  like 
.  7 ttiXov.  Sen.  Ep.  42.  Meministi,  cum  quendam  affir- 
mares  esse  in  tua  potestate,  dixisse  me  volaticum  esse 
ac  levem,  et  te  non  pedem  ejus  tenere,  sed  pennam. 
Mentitus  sum  ;  pluma  tenebatur,  quam  remisit  et  fugit. 
Cic.  1ST.  D.  ii.  47.  121.  3.  Penna  denotes  the  whole, 

consisting  of  quill  and  feathers  ;  pinna,  the  feather 
only,  in  opposition  to  the  quill,  (v.  204.) 

Alacer,  see  G-audere. 

Alapa  ;  Colaphus.  A  1  a  p  a  (Goth,  lofa ,  4  the  flat 
hand,’)  denotes  a  blow  with  the  flat  hand  on  the  face, 
as  a  gentle  punishment,  like  a  slap  on  the  cheek,  or  box 
on  the  ear;  colaphus  (/coXa^o?),  a  blow  on  the 
head  with  the  clenched  fist,  betokening  anger  and  rage, 
like  a  cuff,  a  thump,  (vi.  14.) 

Albus  ;  Candidus  ;  Albidus.  1.  A  1  b  u  s  (dX0o?) 
denotes  4  white,’  as  far  as  it  is  in  general  a  negation  of 
all  color,  as  that  which  is  colorless  ;  candidus  (from 
fcwAo?),  as  being  itself  a  positive  color,  and,  as  such, 
the  purest  and  brightest,  near  which  all  other  colors 
have  a  shade  of  darkness  and  duskiness,  as  a  fine  bril¬ 
liant  white.  A  1  b  u  m,  opposed  to  ater ,  approaches, 
like  \evfcov ,  to  yellowish  ;  c  a  n  d  i  d  u  m,  opposed  to 
niger ,  approaches,  like  dpyov,  to  bluish.  Alba  cutis 
is  the  skin  of  the  sick  and  dropsical ;  Candida,  that 
of  the  fair  girl.  Figuratively,  a  1  b  0  r  is  the  symbol  of 


ALERE - ALITES. 


11 


good  fortune  and  joy  ;  c  a  n  d  o  r,  of  purity  of  mind  and 
innocence.  2.  A  1  b  u  s  denotes  4  white  a  1  b  i  d  u  s, 
only  4  whitish.’,  (iii.  198.) 

Alere  ;  Nutrire  ;  Nutricare.  A  1  e  r  e  (from 
aX^co')  denotes  nourishment,  as  conducive  to  develop¬ 
ment  and  growth  ;  nutrire  and  nutricare,  only 
as  it  prolongs  and  secures  existence.  Or,  a  1  i  m  e  n  t  a 
adjuvant,  nutrimenta  sustentant.  Gic.  N.  D.  ii.  63. 
Neque  ali  neque  sustentari.  Nutrire  involves  a 
general  notion  ;  nutricare  is  usually  applied  more 
particularly  to  brutes,  (ii.  99.) 

Algere,  Algidus,  see  Frigere. 

Alienigena,  see  Fxternus. 

Alimenta  ;  Penus  ;  Cibus  ;  Esca  ;  Edulia  ;  Ci- 
bare  ;  Pascere.  1.  Alimenta  and  penus  are 
victuals  in  general,  meat  and  drink ;  alimenta, 
mostly  with  reference  to  the  wrants  of  an  individual ; 
penus,  to  the  wants  of  a  whole  family.  Cibus  and 
esca  denote  4  food,’  in  opposition  to  drink.  Cic.  Fin.  i. 
11,  and  ii.  28.  Cibus  (from  yeixo ,  to  chew),  natural 
food,  as  a  means  of  nourishment ;  e  s  c  a  (from  e'8co), 
4  the  food  ’  that  is  artificially  prepared  as  a  dish.  Hence 
cibus  denotes  the  food  of  brutes  also  ;  but  esca,  only 
a  bait,  prepared  as  it  w7ere  like  a  dish,  and  set  before 
them.  Cic.  N.  I),  ii.  47.  Animalia  cibum  partim  denti- 
bus  capessunt :  compare  this  with  ii.  23.  Dii  nec  escis 
nec  potionibus  vescuntur.  2.  C  i  b  a  r  i  a  are  the  most 
general  and  usual  sorts  of  food  ;  edulia  are  savory 
and  select  sorts  of  food.  Suet.  Tib.  46.  Comites  nun- 
quam  salario,  cibariis  tantum  sustentavit ;  compare  with 
Cal.  40.  Pro  edidiis  certum  statumque  exigebatur. 
3.  C  i  b  a  r  e  means  to  feed  with  one’s  hand,  as  nurses, 
etc. ;  pascere  (from  'Trdaacr^saL),  only  to  give  out 
food,  as  a  feeder  or  master.  Suet.  Tib.  72.  Draconem 
manu  sua  cibaturas  ;  compare  with  Vesp.  18.  Sineret 
se  plebeculam  pascere.  (v.  192.) 

Aliquando,  see  Nonnunquam. 

Alites,  see  Volucres. 


12 


ALLOQUI - ALTUS. 


Alloqui  ;  Appellare  ;  Affari.  A  1 1  o  q  u  i  de¬ 
notes  accosting,  as  addressing  the  first  word,  a  saluta¬ 
tion,  and  so  forth,  to  a  person  with  whom  one  is  not 
unacquainted  ;  appellare  (from  an  old  Gothic  sub¬ 
stantive,  spellan),  when  one  wishes  to  draw  a  person 
into  conversation,  and  direct  to  him  serious,  or,  at  any 
rate,  not  insignificant  words ;  affari  denotes  address¬ 
ing  from  the  impulse  of  a  feeling ;  through  peculiar 
friendliness  or  with  solemnity.  Cic.  Cluent.  61.  Quum 
nemo  recipere  tecto,  nemo  audire,  nemo  alloqui ,  nemo 
respicere  vellet :  compare  with  Phil.  xiii.  2.  Salutabunt 
benignc,  comiter  appellabunt  unumquemque  nostrum  ; 
and  Brut.  3.  Salutatio  libvri,  quo  me  hie  affatus  quasi 
jacentem  excitavit.  (v.  107.) 

Alsus,  see  Frigere. 

Altercatio,  see  Disceptatio. 

Altus  ;  Editus  ;  Procerus  ;  Arduus  ;  Celsus  ; 
Excelsus  ;  Sublimis.  1.  Altus  denotes,  as  a  gen¬ 
eral  expression,  height  or  depth,  as  mathematical  di¬ 
mensions,  in  opp.  to  length  and  breadth,  and,  conse¬ 
quently,  height,  in  opp.  to  humilis ,  Cic.  Tusc.  v.  13.  24. 
Orat  57.  N.  D.  ii.  47,  like  v^rrfKo^  ;  editus  denotes 
height,  in  opp.  to  planus ,  Tac.  Ann.  xv.  38  :  lastly, 
procerus  denotes  height  or  length  in  reference  to 
growth.  The  altitudo  has  no  measure  and  no  limits  ; 
the  editum  has  the  bulk  of  a  hill  ;  the  proceritas  has 
the  bulk  of  a  tree,  the  full  stature  of  the  human  figure, 
and  so  forth.  2.  Altus,  editus,  and  procerus, 
denote  height  merely  in  relation  to  space  ;  arduus 
means  height,  which  is  at  the  same  time  steep  and  inac¬ 
cessible  ;  thence,  figuratively,  4  difficult,  impossible 
celsus,  height,  that  thrusts  itself  out,  and  stretches 
upwards  ;  thence,  figuratively,  4  proud  excelsus 
and  praecelsus,  what  overtops  something  that  is 
itself  high,  hence  4  pre-eminent ;  ’  sublimis,  what  is 
on  high  without  touching  the  ground,  soaring  in  the  air, 
like  gerecopos  ;  thence,  figuratively,  4  grand,’  of  an  ele¬ 
vated  nature,  (ii.  99.) 


AMANS  —  AMENS. 


13 


Amans,  Amator,  see  Amicus. 

Amare,  see  D 'dig ere. 

Ambiguus,  see  Dubius. 

Ambire  ;  Circumire.  C  i  r  c  u  m  i  r  e  denotes  motion 
m  any  circular  form,  but  on  the  boundaries  of  a  space, 
so  as  to  go  round  it ;  ambire  denotes  going  hither  and 
thither  in  zigzag,  or  going  about.  Plin.  Ep.  ii.  9.  Am- 
bio  domos,  stationesque  circumeo  :  and  Cic.  Att.  xiv.  21. 
Antonium  circumire  veteranos,  ut  acta  Coesaris  sanci- 
rent ;  that  is,  He  made  in  his  canvassing  the  round,  from 
first  to  last ; — stronger  than  ambire ,  which  would  only 
express  his  canvassing,  and  addressing  the  veterans  in 
general. 

Ambo,  see  Uterque. 

Ambulare  ;  Spatiari  ;  Eeambulare  ;  Xnambulare  ; 
Obambulare.  1.  Ambulare  (from  ambire')  de¬ 
notes  taking  a  w7alk  as  a  leisurely  motion,  like  going  up 
and  down,  in  opp.  both  to  stare  and  cuhare ,  and  also  to 
currere  and  satire ;  Plaut.  Bacch.  iv.  8.  56.  Plin.  Ep. 
ix.  36.  Cic.  Fat.  5.  Fin.  v.  17.  Sen.  Ep.  113.  Gell. 
ii.  9.  Sen.  Ir.  ii.  35.  Plin.  H.  N.  x.  38:  spatiari 
denotes  motion  in  open  space,  as  to  walk  out,  in  opp.  to 
the  confinement  which  a  room  imposes.  2.  D  e  a  m  b  u- 
1  a  r  e  denotes  going  up  and  down  till  one  is  tired  ;  i  n- 
ambulare,  within  a  bounded  space  ;  obambulare, 
with  reference  to  a  fixed  object,  along  which  one  walks, 
or  to  a  person  walking  with  us.  (iii.  48.) 

Amens;  Demens;  Insanus  ;  Vesanus;  Excors  ; 
Aecors  ;  Furor;  Delirium;  Rabies;  Cerritus  ; 
Lymphatus.  1.  Amentia  shows  itself  negatively 
and  passively  ;  dementia,  positively  and  energetic¬ 
ally.  The  amens  is  without  reason,  and  either  acts  not 
at  all,  or  acts  without  reason,  like  the  idiot,  atypcov ; 
the  demens ,  wThile  he  fancies  that  he  is  doing  right,  acts 
in  direct  opposition  to  reason,  like  the  madman,  i rapd- 
<f>pcov.  Ilence,  amens  inetu,  terrore  ;  demens  scelere, 
discordia,  etc.  2.  Insanus  has  a  privative ;  v  e- 
s  a  n  u  s,  a  depravative  meaning.  The  insanus  in  his 

B 


14 


AMICTUS - AMITTERE. 


passion  oversteps  the  measure  and  bounds  of  right,  and 
gives  one  the  impression  of  a  guilty  person  ;  the  vesanus , 
in  his  delusion,  wanders  from  the  right  path,  follows  a 
false  object,  and  gives  one  the  impression  of  an  unfortu¬ 
nate  person.  3.  E  x  c  o  r  s  means  of  weak  understand¬ 
ing  in  general,  without  the  ability  of  reflecting  and 
examining,  in  opp.  to  cordatus  ;  v  e  c  o  r  s  means,  of  a 
perverted  understanding,  without  the  ability  of  reflect¬ 
ing  calmly,  from  the  mind  being  taken  up  with  one  fixed 
idea.  4.  Furor  (fervere)  denotes  mental  irritation, 
ecstasy,  as  raging,  iaclvlkos  ;  delirium  (X^peA),  a 
physical  and  childish  remission  of  the  mental,  faculties ; 
rabies  ( pafidcrcreiv ,  apafios'),  a  half-moral  condition 
of  a  passionate  insanity,  as  frantic,  Xvacra.  The  furi- 
bimdus  forgets  the  bounds  of  sense,  the  delirus  babbles 
nonsense,  the  rabidus  will  bite  and  injure  when  he  can. 
5.  C  e  r  r  i  t  u  s  and  lymphatus  betoken  frenzy,  as 
a  demoniacal  state,  as  possessed,  cerritus  orceri- 
t  u  s,  by  Ceres,  1  y  m  p  h  a  t  u  s,  by  the  nymphs  ;  they 
may  also  be  considered  as  derived  from  /copv^a,  mucus 
narium,  and  from  Xe/^09,  mucus,  as  symbols  of  stupidity, 
(v.  80.) 

Amictus,  Amiculum,  see  Vestis. 

Amicus  ;  Amans  ;  Amator.  Amicus  involves 
the  notion  of  reciprocity,  but  means  only  a  sincere  and 
calm  affection,  like  <£/Xo?  ;  amans  and  amator  de¬ 
note  a  more  glowing  affection,  but  do  not  imply  recipro¬ 
city  ;  amans  denotes  this  affection  as  a  temporary 
state  ;  amator  as  an  habitual  feeling,  like'  epaarr 
Cic.  Yerr.  v.  63.  Alba  tunc  antiquissimus  non  solum 
ainicus ,  verum  etiam  amator.  Tusc.  iv.  12.  Inter 
ebriositatem  et  ebrietatem  interest,  aliudque  est  ama- 
torern  esse,  aliud  amantem.  (iv.  102.) 

Amicus,  see  Socius. 

Amittere:  Perdere;  Jactura.  1.  A  mitt  ere 
means  to  lose  something,  so  that  it  ceases  to  be  in 
our  possession,  like  dirofiaXelv ,  opp.  to  retinere ,  Cic. 
Rep.  v.  i.  Sext.  47.  Suet.  Tib.  15.  Ter.  Phorm.  iii.  2, 


AMITTERE - ANGUSTUS. 


15 


22;  perderc  means,  to  lose  something,  so  that  it  is 
destroyed,  and  rendered  useless,  like  ScoXecrcu,  opp.  to 
servare.  Plaut.  Rud.  iv.  4,  120.  Ter.  Ad.  ii.  2,  32. 
Sen.  Contr.  iii.  21. — Tac.  Ann.  ii.  25.  Perdita  classe, 
amis  sis  armis.  2.  A  m  i  s  s  i  o  is  an  involuntary,  j  a  c- 
tura,  a  voluntary,  loss,  which  a  person  undergoes,  a 
sacrifice  that  is  made  to  avoid  a  greater  loss,  as  in  the 
case  of  the  master  of  a  ship,  who  throws  the  freight 
overboard,  to  save  his  ship  and  his  life.  Plin.  Ep.  i.  12. 
Jacturam  gravissimam  feci,  sijactara  dicenda  est  tanti 
viri  amissio.  (iii.  289.) 

Amittere,  see  Mittere. 

Amis’ is,  see  Flavius. 

Aa  ior,  see  Diligere. 

Amplecti  ;  Complecti.  A  m  p  1  e  c  t  i  denotes  em¬ 
bracing,  often  with  one  arm  only,  as  a  sign  of  calm  affec¬ 
tion  and  protection ;  complecti,  clasping  and  sur¬ 
rounding  with  both  arms,  as  a  sign  of  passionate  love,  or 
familiar  confidence.  Amplecti  means,  figuratively, 
to  lay  hold  of  something,  in  opp.  to  slighting  and  dis¬ 
daining  ;  complecti,  to  take  fully  in  one’s  grasp,  in 
opp.  to  a  half  and  superficial  possession,  (v.  281.) 

Amplus,  see  Magnus.  Ancilla,  see  Servus. 

Anceps,  see  Dubius.  Anguis,  see  Repere. 

Angor,  see  Cura. 

Angustus;  Arctus  ;  Densus  ;  Spissus.  1.  An¬ 
gus  t  u  s  and  arctus  relate  to  space  itself,  and  to 
the  proximity  of  its  enclosing  limits  ;  d  e  n  s  u  s  and 
s  p  i  s  s  u  s,  to  things  existing  in  space,  and  to  their 
proximity  to  one  another.  The  angustum  ( iyyvcrTo 9) 
is  bounded  only  by  lines,  and  forms  mostly  an  oblong, 
narrow ,  opp.  to  latus,  Cic.  Att.  iv.  29,  like  errevo^ ;  the 
arctum  (from  arcere ,  eip^/cd)  is  fenced  in  by  lists,  walls, 
or  mounds,  and  forms  mostly  a  square  or  circle,  and  so 
forth,  close,  in  opp.  to  laxus ,  Cic.  Orat.  25,  like  arevw- 
7To?.  The  clavus  angustus  can  therefore  never  be  arc¬ 
tus.  Mel.  iii.  2,  8.  Ehenus  ad  dextram  primo  angustus , 
nt  sui  similis,  post  ingens  lacus  Elevo  dicitur  .  .  . 


36 


ANIMA  —  ANIMA. 


fitqne  iterum  arctior ,  iterumque  fluvius  emittitur ;  in 
which  passage  the  banks  of  the  Rhine  are  considered 
only  as  lines,  or  as  walls.  8.  Densus  (from  ddivo?  ? 
or  S tagd  ?)  denotes  objects  only  as  pressed  near  to  one 
another,  and  without  any  observable  gaps,  in  opp.  to 
rarus,  like  Sacru?  and  ^ageic 9  :  s  p  i  s  s  u  s,  as  pressed 
close  into  one  another,  and  without  anv  intervals  be- 

'  ts 

tween,  in  opp.  to  solidus,  loose,  like  7 rvtcvos  and  av)(y6<z. 
In  d  e  n  s  u  s  the  principal  notion  is,  the  rich  abundance 
of  objects,  which  have  no  need  to  keep  far  apart,  if  they 
are  to  fill  a  wide  space  ;  in  s  p  i  s  s  u  s,  the  want  of 
empty  space,  from  all  the  spaces  between  objects  being 
filled  up,  owing  to  their  being  crowded  together,  (iv. 
431.) 

Anima  ;  Aer  ;  Aura  ;  Spiritus  ;  Sublime.  A  n  i- 
m  a  and  aer  denote  ‘  air  ’  as  an  element,  like  dgp, 
and  ani  ma  Qavegof),  in  opp.  to  terra ,  mare ,  ignis  ; 
but  aer,  a  learned  term  (agp,  from  aelpco  ?)  in  opp.  to 
cether  ;  aura  and  spiritus  denote  ‘  air  ’  when  put  in 
motion  ;  aura  Qavpa,  from  aeacu ,  or  from  aeipai ),  the 
gently  waving  and  fanning  air  ;  spiritus,  the  stream¬ 
ing  and  breath-like  air,  like  7 rvevga ;  lastly,  sublime 
(from  sublevare  ?),  the  air  that  hovers  over  us,  simply 
in  a  local  relation,  in  opp.  to  humus ,  like  gerdpaiov , 
pierecopov.  (v.  92.) 

Anima;  Animus;  Mens.  1.  Anima  denotes 
‘  the  soul,’  physiologically,  as  the  principle  of  animal 
life,  in  men  and  brutes,  that  ceases  with  the  breath,  like 
:  animus  (avegof) ,  psychologically  and  ethic¬ 
ally,  as  the  principle  of  moral  personality,  that  ceases 
with  the  will,  like  Su/xo?.  The  souls  of  the  departed 
also  are  called,  in  a  mythological  point  of  view,  a  n  i  m  oe, 
as  shades  ;  but,  in  a  metaphysical  point  of  view,  a  n  i  m  i, 
as  spirits.  A  n  i  m  a  is  a  part  of  bodily  existence  ;  a  n  i- 
mus,  in  direct  opposition  to  the  body.  Sen.  Ep.  4.  Dif¬ 
ficile  est  animum  perducere  ad  contemtionem  animce : 
and  58.  Juv#en.  xv.  148.  Principle  indulsit  communis 
conditor  illis  tantum  animas ,  nobis  animum  quoque.  2. 


ANIMAD  V  ERTERE ANIMAL.  1 7 

Animus  denotes  also  the  human  soul,  as  including  all 
its  faculties,  and  is  distinguished  from  mens  (fievos, 
fiav^dvco'),  the  thinking  faculty,  as  a  whole  from  one  of 
its  parts.  Oic.  Rep.  ii.  40.  Ea  qum  latet  in  animis 
hominum,  queeque  pars  animi  mens  vocatur.  Lucr.  iii. 
615.  iv.  T58.  Catull.  65,  8.  Plant.  Cist.  iii.  1,  6.  As 
in  practical  life  the  energy  of  the  soul  is  displayed  in 
the  faculty  of  volition,  so  animus  itself  stands  for  a 
part  of  the  soul,  namely,  feeling  and  energy  of  will  in 
co-ordinate  relation  to  men  s,  the  intellect  or  under¬ 
standing.  Tac.  H.  i.  84.  Quem  nobis  animum ,  quas 
mentes  imprecentur.  Ter.  Andr.  i.  1.  137.  Mala  mens , 
malus  animus.  And,  lastly,  so  far  as  thought  precedes 
the  will,  and  the  will  itself,  or  determination,  stands  as 
mediator  between  thought  and  action,  in  the  same  way 
as  the  body  is  the  servant  of  the  will,  so  mens  is  re¬ 
lated  to  animus,  as  a  whole  to  its  part.  Cic.  Tusc. 
iii.  5.  Mens ,  cui  regnum  totius  animi  a  natura  tributum 
est.  Liv.  xxxvii.  45.  (v.  94.) 

Animadvertere  ;  Notare.  Animadvert  ere 
means,  to  observe  mentally,  and  take  notice  of ;  but 
notare,  to  make  distinguishable  by  a  mark.  (vi.  20.) 

Animal  ;  Animans  ;  Bellua  ;  Bestia  ;  Pecus  ; 
Fera.  1 .  Animal  and  animans  are  the  animal  as 
a  living  being,  including  man  ;  animal,  with  reference 
to  his  nature,  according  to  which  he  belongs  to  the  class 
of  living  animals,  in  opp.  to  inanimus ,  like  £ojov  ;  ani¬ 
mans,  with  reference  to  his  state,  as  still  living  and 
breathing,1  in  opp.  to  exanimus;  bellua,  bestia, 
and  pecus,  as  irrational  beings,  in  opp.  to  man,  and 
bellua  and  pecus,  with  intellectual  reference,  as  de¬ 
void  of  reason,  in  peculiar  opp.  to  homo ,  Cic.  N.  D.  ii. 
11 ;  bestia  and  fera,  with  moral  reference,  as  wild, 
and  hostile  to  man.  2.  Bellua  (from  /3\df)  denotes, 
particularly,  a  great  unwieldy  animal,  as  the  elephant, 
whale,  principally  sea-monsters  ;  p  e  c  u  s,  a  domestic 


1  Hence  anmalium  cadaver  a,  not  animantium. 

n*  2 


18 


ANNALES - ANTIQUUS. 


animal,  particularly  of  the  more  stupid  kinds,  as  a*bu*- 
lock,  sheep,  in  opp.  to  the  wild  ;  b  e  s  t  i  a,  a  destructive 
animal,  particularly  those  that  are  ravenous,  as  the 
tiger,  wolf,  etc.,  in  opp.  to  birds,  Justin,  ii.  14,  like 
^rjplov;  f  e  r  a  (0>}pe?),  a  wild  animal  of  the  wood,  as 
the  stag,  wolf,  tiger,  in  opp.  to  domestic  animals.  Curt, 
ix.  10.  Indi  maritimi  ferarum  pellibus  tecti  piscibus 
sole  duratis,  et  majorum  quoque  belluarum ,  quos  fluc- 
tus  ejecit,  carne  vescuntur.  And  Tac.  G.  IT.  (iv.  291.) 

Annales  ;  Historic.  A  n  n  a  1  e  s  mean  a  compre¬ 
hensive  historical  work,  principally  and  especially  a  his¬ 
tory  of  former  ages,  composed  from  documents,  like 
Livy  and  Tacitus  ;  historic,  particularly  a  work  on 
the  history  of  the  times  in  which  the  author  himself  has 
lived,  as  Sallust  and  Tacitus. 

Antiquus  ;  Priscus  :  Vetus  ;  Vetustus  ;  Yeter- 
nus  ;  Pristinus.  1.  Antiquum  and  priscum 
denote  the  age  that  formerly  existed,  and  is  now  no 
more,  in  opp.  to  novum ,  like  n rcCkaios ;  vetus  and 
vetustum  (from  ero?),  what  has  existed  for  a  long 
time,  and  has  no  longer  any  share  in  the  disadvantages 
or  advantages  of  youth,  in  opp.  to  recens ,  like  yepcov, 
yepcuos,  yepovGios.  Hence  antiquus  homo  is  a 
man  who  existed  in  ancient  times ;  v  e  t  u  s,  an  old 
man.  Antiqui  scriptores  means  the  classics, 
inasmuch  as  the  age  in  which  they  flourished  has  long 
been  past ;  v  e  t  e  r  e  s,  inasmuch  as  they  have  lived 
and  influenced  manhood  for  2000  years.  Cic.  Verr. 
i.  21.  Yereor  ne  haec  nimis  antiqua  et  jam  obsoleta 
videantur  :  compare  with  Orat.  i.  37.  Ut  illi  vetus  at- 
que  usitata  exceptio  daretur.  2.  Y  e  t  u  s  refers  only 
to  length  of  time,  and  denotes  age,  sometimes  as  a  sub¬ 
ject  of  praise,  sometimes  as  a  reproach ;  vetustus 
refers  to  the  superiority  of  age,  inasmuch  as  that  which 
is  of  long  standing  is  at  the  same  time  stronger,  more 
Avorthy  of  honor,  more  approved  of,  than  that  which 
is  new,  in  opp.  to  novicius ;  lastly,  veternus  refers 
to  -the  disadvantages  of  age,  inasmuch  as,  after  many 


19 


ANTRUM - APERIRE. 

years’  use,  a  thing  beconles  worn  out,  or,  through  long 
existence,  weak  and  spiritless.  Moreover,  veternus, 
in  the  writers  of  the  golden  age,  is  only  admitted  as  a 
substantive,  veternum,  as  lethargy  ;  v  e  t  u  s  regu¬ 
larly  supplies  its  place,  and  denotes  more  frequently  the 
weakness  than  the  strength  of  age.  Tac.  Ann.  xi.  14 
and  15.  Veterrimis  Graecorum,  and  vetustissima  Italiae 
disciplina.  3.  Antiquus  denotes  age  only  in  rela¬ 
tion  to  time,  as  a  former  age  in  opp.  to  the  present ; 
priscus  (from  7rapo?),  as  a  solemn  word,  with  the 
qualifying  accessory  notion  of  a  former  age  worthy  of 
honor,  and  a  sacred  primitive  age,  like  in  opp. 

to  the  fashion  of  the  day.  4.  Antiquus  and  pris¬ 
cus  denote  a  time  long  past ;  pristinus,  generally, 
denotes  only  a  time  that  is  past,  like  i rporepos.  (iv.  83.) 

Antrum,  see  Specus. 

Anus  ;  Vetula.  Anus  (as  the  fern,  to  senex )  de¬ 
notes  an  old  lady,  with  respect,  and  also  as  a  term  of 
reproach  ;  an  old  woman,  with  reference  to  her  weak¬ 
ness,  credulity,  loquacity,  and  so  forth  :  v  e  t  u  1  a,  an 
old  woman,  with  reference  to  her  ugliness  and  disagree¬ 
ableness.  (iv.  92.) 

Aperire  ;  Patefacere  ;  Aperte  ;  Palam  ;  Mani¬ 
festo  ;  Propalam.  1.  Aperire  (from  ireirapelv') 
means  4  to  open’  a  space  that  is  covered  at  top,  and 
therefore  in  a  horizontal  direction,  as,  for  instance,  pits 
and  springs,  and  thereby  to  make  them  visible ;  pate¬ 
facere,  4  to  open  ’  a  space  whose  sides  are  closed  ; 
hence,  to  open  in  a  perpendicular  direction,  as,  for  in¬ 
stance,  gates,  roads,  and  fields,  and  thereby  to  make 
them  accessible.  2.  Returare  (from  arecjxo ,  Ger¬ 
man  stopfen)  means,  to  make  accessible  an  opening 
that  has  been  stopped  up ;  recludere,  an  opening 
that  has  been  shut  up  ;  reserare,  an  opening  that 
has  been  barred  up.  3.  Aperte  means  4  openly,’ 
and  without  concealment,  so  that  everybody  can  per¬ 
ceive  and  know,  in  opp.  to  occulte ,  like  cpavepws ;  p  a- 
lam  (from  planus),  4  openly,’  and  without  hiding  any- 


20 


APPARET  —  AQUA. 


thing,  so  that  everybody  can  See  and  hear,  in  opp.  to 
<  lam ,  like  dvacpav&ov  ;  manifesto,  palpably,  so 
that  one  is  spared  all  inquiry,  all  conjecture,  all  exer¬ 
tion  of  the  senses  and  of  the  mind,  like  Srj\ov.  4.  P  a- 
1  a  m  denotes  that  openness  which  does  not  shun  obser¬ 
vation  ;  p  r  o  p  a  1  a  m,  that  which  courts  observation. 
Cic.  Orat.  i.  35.  Neque  proposito  argento  neque 
tabulis  et  signis  propalam  collocatis ;  that  is,  to  every¬ 
body’s  admiration  :  compare  with  Pis.  36.  Mensis  pa- 
lam  propositis ;  that  is,  without  fear  and  constraint, 
(v.  291.) 

Apparet  ;  Eminet.  A  p  p  a  r  e  t  means  what  is 
visible  to  him  who  observes ;  eminet,  what  forces 
itself  upon  observation,  and  attracts  the  eye.  Sen.  Ir. 
i.  1.  Apparent  alii  alfectus,  liic  (scil.  irae)  eminet. 
(vi.  23.) 

Apparet,  see  Constat. 

Appellare,  see  AUoqui  and  Nominare. 

Aptus,  see  Idoneus. 

Aqua;  Unda  ;  Fluctus  ;  Fluentum.  1.  Aqua 
(from  onceavoC)  denotes  water  materially  as  an  element, 
in  opp.  to  terra  ;  u  n  d  a  (from  ve8y,  wet),  as  a  flowing, 
continually  moving  element,  in  opp.,  as  it  were,  to  solum; 
1  y  m  p  h  a  (Xe^o?)  is  merely  a  poetical  synonyme  of 
aqua ,  with  the  accessory  notion  of  clearness  and  bright¬ 
ness,  to  which  the  similar  sound  of  the  adjective  lim- 
pidus ,  though  not  derived  from  it,  gave  occasion.  2. 
U  n  d  a  stands  in  the  middle,  between  aqua  and  fluctus, 
as  aura  does  between  aer  and  ventus.  For  u  n  d  a  de¬ 
notes,  like  wave,  that  which  apparently  moves  itself , 
whereas  fluctus  and  f  1  u  e  n  t  a,  like  billows,  the  water 
moved  by  something  external,  as  storms  and  so  forth ; 
fluctus,  the  billows  more  in  connection  with  the 
whole,  the  billowy  sea,  whereas  fluentum  denotes  a 
single  billow.  It  is  only  the  stormy  sea,  the  boisterous 
stream,  that  urges  on  its  billows,  but  every  piece  of 
wTater,  that  is  not  entirely  stagnant,  has  its  waves. 
Hence  there  is  a  great  distinction  between  these  two 


AQUOSUS - ARCESSERE. 


21 


images  in  Cicero,  Mil.  2,  5.  Tempestates  et  procellas 
in  illis  duntaxat  fluctibus  concionum  semper  putavi 
Miloni  esse  subeundas  ;  that  is,  in  the  tumultuously  agi¬ 
tated  assemblies :  and  Plane.  6,  15.  Si  campus  atque 
illae  undee  comitiorum,  ut  mare  profundum  et  immensum, 
sic  effervescunt  quodam  quasi  aestu ;  that  is,  the  lightly 
moving  assemblies.  Sen.  N.  Q.  iii.  10.  Quid  si  ullam 
undam  superesse  mheris,  qum  superveniat  tot  fluctibus 
fractis.  And  iv.  2.  Nee  mergit  cadens  unda ,  sed  planis 
aquis  tradit.  (ii.  10.) 

Aquosus,  .see  Udus. 

Arbitrari,  see  Censere.  f 

Arcana  ;  Secret  a  ;  Mysteria.  Arcana  denotes 
secrets,  in  a  good  sense,  such  as  are  so  of  themselves, 
and  from  their  own  nature,  and  should  be  spoken  of 
with  awe  ;  thus  arcana,  as  a  popular  term,  denotes 
secrets  of  all  sorts  ;  on  the  other  hand,  mysteria,  as 
a  learned  term,  denotes  religious  secrets,  like  the  Eleu- 
sinian  mysteries  ;  lastly,  s  e  c  r  e  t  a  denotes  secrets,  in 
the  most  ordinary  sense,  such  as  are  made  so  by  men, 
and  which  seek  concealment  from  some  particular  fear. 
Tac.  Ann.  i.  6.  Sallustius  Crispus  particeps  secretormn 
.  .  .  monuit  Liviam,  ne  arcana  domus  vulgarentur. 
(iv.  429.) 

Arc  ere  ;  Prohibere.  Arcere  ( dp/ceiv ,  from 
epviceiv)  means  to  keep  off  and  bar  the  entry,  in  opp.  to 
admittere ,  PI  in.  II .  N.  xii.  1  ;  on  the  other  hand,  pro¬ 
hibere  means  to  keep  at  a  distance,  and  prevent  the 
approach,  in  opp.  to  adhibere.  The  arcens  makes  de¬ 
fensive  opposition,  like  the  resistens ,  and  protects  the 
threatened  ;  but  the  prohibens  acts  on  the  offensive,  like 
the  propulsans ,  and  retaliates  hostility  on  the  assailant, 
(iv  430.) 

Arcessere;  Accire  ;  Evocare  ;  Accersere.  1. 
Arcessere  and  accersere  denote,  in  the  most 
general  sense,  merely,  to  send  for ;  accire  supposes  a 
co-ordinate  relation  in  those  that  are  sent  for,  as,  to 
invite;  evocare,  a  subordinate  relation,  as,  to  sum- 


22 


ARCTUS - ARGUERE. 


mon.  The  arcessem  asks,  the  acciens  entreats,  the 
evocans  commands,  a  person  to  make  his  appearance. 
Cic.  Att.  v.  1.  Tu  in  vita  mulieres,  ego  accivero  pueros  : 
compare  with  I)ejot.  5.  Yenit  vel  rogatus  ut  amicus, 
vel  arcessitus  ut  socius,  vel  evocatus  ut  qui  senatui  pa- 
rere  didicisset.  Or,  Liv.  x.  19.  Collegae  auxilium,  quod 
acciendum  ultro  fuerit,  with  xliv.  31.  JEvocat.i  literis 
imperatoris.  And  xxix.  11.  iEbutia  accita  ad  Sulpi- 
ciam  venit ;  and  12.  Ut  Hispalam  libertinam  arcesseret 
ad  sese.  2.  Arcessere  (from  cedere)  means,  orig¬ 
inally,  to  order  tojipproach  ;  on  the  other  hand,  a  c  c  e  r- 
sere  (from  a/calpcD ),  to  come  quickly,  or,  to  make 
haste ;  but  both  words  have  been  confounded  with  each 
other,  from  similarity  of  sound,  (iii.  283.) 

Arctus,  see  Augustus. 

Ardere  ;  Flagrare.  A  r  d  e  r  e  (from  epeifeec v) 
means  to  be  in  a  visible  glowing  heat,  like  ao^eiv ;  on 
the  other  hand,  flagrare,  to  be  in  bright  flames,  like 
< pXeyea^rcu .  Hence,  metaphorically,  ardere  is  applied 
to  a  secret  passion;  flagrare,  to  a  passion  that 
bursts  forth.  Cic.  Or.  iii.  2,  8.  Non  vidit  Cr&ssus  fla¬ 
grant  em  bello  Italiam,  non  ardentem  invidia  senatum. 
(iv.  21.) 

Arduus  ;  Difficilis.  Arduus  (from  opAo?) 
means  difficult  to  ascend,  in  opp.  to  pronus ;  on  the 
other  hand,  difficilis  means  difficult  to  execute,  in 
opp.  to  facilis.  Arduus  involves  a  stronger  notion 
of  difficulty,  and  denotes  the  difficult  when  it  borders  on 
the  impossible.  Plin.  Ep.  iv.  17.  Est  enim  res  difficilis 
ardua.  Tae.  Hist.  ii.  76.  iEstimare  debent,  an  quod 
inchoatur,  reipublicse  utile,  ipsis  gloriosum,  aut  promptum 
effectu,  aut  certe  non  arduum  sit.  Cic.  Verr.  i.  51. 
Cum  sibi  omnes  ad  ilium  allegationes  difficiles ,  omnes 
aditos  arduos ,  ac  paene  interclusos,  viderent.  (ii.  105.) 

Arduus,  see  Altus. 

Arena,  see  JSabulum. 

Arguere  ;  Incusare  ;  Culpare  ;  Criminari  ;  Insi- 
mulare  ;  Deferre  ;  Accusare.  Arguere  (from 


ARID  US ARTIFEX. 


23 


dpyo?)  is  the  most  general  expression  for  any  imputa¬ 
tion  of  supposed  or  actual  guilt,  whether  in  a  court  of 
justice  or  not,  as  to  tax  or  charge  with  ;  i  n  c  u  s  a  r  e, 
•and  the  less  frequent  term  c  u  1  p  a  r  e,  denote  only  a 
complaint  made  out  of  a  court  of  justice  ;  c  r  i  m  i  n  a  r  i, 
an  accusation  with  hostile  or  evil  intention,  in  a  calum¬ 
nious  spirit ;  insimulare,  in  an  undeserved  or  slan¬ 
derous  manner,  through  suspicion  ;  d  e  f  e  r  r  e,  to  im¬ 
peach  before  a  judge ;  accusare,  to  impeach  in  a 
criminal  court.  Cic.  Lig.  4,  10.  Arguis  fatentem. 
Non  est  satis.  Accusas  eum.  (ii.  163.) 

Aridus  ;  Torridus  ;  Siccus.  A  r  i  d  u  s  and  t  o  r  r  i- 
d  u  s  denote  an  internal  want  of  moisture  ;  but  things 
that  are  arida  (from  areo)  have  lost  their  moisture  from 
a  heat  acting  within,  like  auo?,  in  opp.  to  Jiumidus. 
Plin.  Pan.  30,  4  ;  on  the  other  hand,  torrida  (from 
Tepaoi) y  from  a  heat  penetrating  from  without,  in  opp.  to 
uvidus ,  like  ovcX/T/po?  ;  —  siccus  denotes  dryness  that 
is  only  external,  confined  to  the  surface,  in  opp.  to  ma- 
didus ,  like  D;po?.  Plin.  IP.  N.  xii.  12.  Ne  sint  fragilia 
et  arida  potius  quam  sicca  folia.  And  xv.  29.  Cato 
docuit  vinum  fieri  ex  nigra  myrta  siccata  usque  in  ari- 
ditatem  in  umbra.  Colum.  vii.  4.  (vi.  244.) 

Arista,  see  Oulmus. 

Armentum,  see  Pecus. 

Arm  us  ;  Humerus  ;  Ala  ;  Axilla.  A  r  m  u  s  (ra¬ 
mus  ?)  is  the  highest  part  of  the  upper  arm  in  men  ; 
the  fore-leg  in  beasts ;  the  shoulder-blade,  as  part  of 
the  whole  body,  distinguished  from  scapula ,  as  part  of 
the  skeletoil,  like  w/xo? ;  humerus,  the  fiat  surface, 
which  in  the  human  body  is  over  the  upper  arm,  the 
shoulder,  like  eVcop,/? ;  ala  and  axilla,  the  cavity 
which  is  under  the  upper  arm,  the  arm-pit,  like  gao"%dAr). 
Ovid,  Met.  xii.  396.  Ex  Immeris  medios  coma  depende- 
bat  in  armos.  And  x.  599.  xiv.  304.  Plin.  IP.  N.  xi. 
43.  (iv.  27.) 

Arrogantia,  see  Superbia.  Artes,  see  Literce. 

Artifex,  see  Faber.  Artus,  see  Membrum. 


24 


Alt  UNDO  — ASTTJTUS. 


Arundo,  see  Culmus.  Arvum,  sec  Villa. 

Ascia  ;  Securis.  A  s  c  i  a  is  the  carpenter’s  axe, 
to  split  wood;  securis,  the  butcher’s  cleaver,  to  cut 
meat. 

Asper,  see  Horridus. 

Aspernari,  see  .Sterner  e. 

Assentiri  ;  Assentari  ;  Blandiri  ;  Adulari*  1. 
Assentiri  means  to  assent  from  conviction,  in  opp.  to 
dissentire  ;  but  a  s  s  e  n  t  a  r  i,  to  express  assent,  whether 
from  conviction  or  from  hypocrisy,  in  opp.  to  adversari. 
Yell.  P.  ii.  48.  Cic.  Rose.  Am.  16,  99.  Plaut.  Most.  i. 
3,  100.  Amph.  ii.  2,  70.  2.  Assentari  denotes 

the  flattery  which  shuns  contradicting  a  person,  like 
^coTreveiv  ;  blandiri  (/^eASetp) ,  that  which  says  what 
is  agreeable  to  another,  like  dpecr/ceveLv ;  a  d  u  1  a  r  i 
(from  SofAo?),  that  which  would  please  at  the  expense 
of  self-degradation,  like  /co\arceveu>.  The  assentans ,  as 
a  flatterer,  would,  by  surrendering  his  right  to  an  inde¬ 
pendent  opinion ;  the  blandiens ,  by  complaisance  and 
visible  signs  of  affection  ;  the  adalans ,  by  self-degrada¬ 
tion,  and  signs  of  an  unworthy  subserviency,  gain  the 
favor  of  another.  A  s  s  e  n  t  a  t  i  o,  or  the  art  of  the  as- 
senter,  has  its  origin  in  cowardice  or  weakness  ;  b  1  a  n- 
ditise,  or  fair-speaking,  in  the  endeavor  to  be  amiable, 
and,  at  worst,  in  self-interest ;  a  d  u  1  a  t  i  o,  or  flattery, 
and  servility,  KoXaicela ,  in  a  degrading,  slavish,  spaniel¬ 
like  spirit.  Sen.  Ir.  iii.  8.  Magis  adhuc  proderunt  sub- 
missi  et  humani  et  dulces,  non  tamen  usque  in  adula- 
tionem ;  nam  iracundos  nimia  assentatio  offendit.  Erit 
certe  amicus  .  .  .  .  cui  non  magis  tutum  erat  blandiri 
quam  maledicere.  And  ii.  28.  Saepe  adulatio ,  dum 
blanditur ,  offendit.  (ii.  174.) 

Asseverare,  see  Dicer e. 

Assiduitas,  see  Opera. 

Astrum,  see  Sidas. 

Astutus;  Callidus;  Vafer;  Yersutus.  As  tutus 
or  in  old  Latin  astus  (from  d/aj,  acuere),  and  cal- 
1  i  d  u  s,  denote  cunning,  more  in  an  intellectual  sense, 


ATER - ATROX. 


25 


as  a  mark  of  cleverness ;  astutus,  indeed,  acuteness 
in  the  invention  and  execution  of  a  secret  project, 
synonymous  with  solers  ;  but  c  a  1 1  i  d  u  s  (from  /caAAo?) , 
sharp-sightedness  in  judging  of  a  complicated  question 
of  conduct,  or  worldly  wisdom,  as  the  consequence  of  a 
knowledge  of  mankind,  and  of  intercourse  with  the 
world,  synonymous  with  rerum  peritus ,  as  judicious, 
and,  in  its  degenerate  signification,  crafty,  like  rcepSa- 
Xeo? ;  on  the  other  hand,  vafer  and  versutus  de¬ 
note  cunning  in  a  moral  sense,  as  a  mark  of  dishonesty, 
and,  indeed,  vafer  (u<^),  adroitness  in  introducing 
tricks,  particularly  in  judicial  affairs,  as  the  tricks  of  a 
lawyer,  like  Travovpyos ;  versutus  (dprnro?),  ver¬ 
satility  in  dissimulation,  and  in  the  art  of  getting  out  of 
a  scrape  by  some  means  or  other  ;  in  opp.  to  simplex , 
Cic.  Fin.  iv.  25,  like  arpofyaios.  Piin.  Ep.  vii.  6.  Juvenis 
ingeniosus,  sed  parum  callidus.  Cic.  Brut.  48.  Calli- 
dus,  et  in  capiendo  adversario  versutus.  (iii.  220.) 

Ater  ;  Niger;  Pullus.  1.  A  t  e.  r  (at^-o?)  de¬ 
notes  black,  as  a  negation  of  color,  in  opp.  to  albus ; 
whereas  n  i  g  e  r  (prvi<y6eL^)  denotes  black,  as  being 
itself  a  color,  and  indeed  the  darkest,  in  opp.  to  can - 
didus.  The  atrum  makes  only  a  dismal  and  dark  im¬ 
pression  ;  but  the  nigrum ,  a  positive,  and  imposing  and 
beautful  impression,  as  Hor.  Carm.  i.  82,  11.  Lycum 
nigris  oculis,  nigroque  crine  decorum.  Tac.  G.  43. 
Nigra  scuta,  tincta  corpora ;  atras  ad  proelia  noctes 
legunt.  (iii.  194.)  2.  Ater  and  n  i  g  e  r  denote  a 

deep  dark  black ;  whereas  pullus  only  swarthy, 
with  reference  to  the  affinity  of  the  dark  color  to  dirt. 

(iii.  20T.) 

Atque,  see  Et. 

Atrox  ;  Trux  ;  Truculentus  ;  Dirus  ;  Sjevus  ;  \ 
Torvus.  1.  Atrox,  trux,  and  truculentus, 
(from  Tprj'xp ?,  rapafeu),  denote  that  which  has  an  ex¬ 
terior  exciting  fear ;  that  which  makes  an  impression  of 
terror  on  the  fancy,  and  eye,  and  ear ;  atrox,  indeed, 
as  a  property  of  things,  but  trux  and  truculentus 
c 


26 


ATTONITUS  —  AUDIRE. 


as  properties  of  persons  ;  whereas  d  i  r  u  s  and  s?evug 
mean  that  which  is  really  an  object  of  fear,  and  threatens 
*  danger;  dir  us,  indeed  (from  Seo?),  according  to  its 
own  nature,  as  a  property  of  things,  means  dreadful, 
Beivos  ;  but  sajvus  (from  al,  heu !)  according  to  the 
character  of  the  person,  as  a  property  of  living  beings, 
means  blood-thirsty,  cruel,  alvos.  Plin.  Pan.  53.  Atro - 
cissima  effigies  scevissimi  domini.  Mela-ii.  7.  Ionium 
pelagus  .  .  .  atrox ,  scevum  ;  that  is,  looking  dangerous, 
and  often  enough  also  bringing  misfortune.  2.  Trux 
denotes  dreadfulness  of  look,  of  the  voice,  and  so  forth, 
in  the  tragic  or  heroic  sense,  as  a  mark  of  a  wild  dispo¬ 
sition  or  of  a  cruel  purpose  ;  but  truculentus,  in 
the  ordinary  and  comic  sense,  as  a  mark  of  ill-humor  or 
trivial  passion ;  the  slave  in  Plautus  is  truculentus  ;  the 
wrathful  Achilles  is  trux.  Sometimes,  however,  trucu- 
Icntior  and  truculentissimus  serve  as  the  comparative 
and  superlative  of  trux.  3.  Trux  and  truculentus 
v  u  1 1  u  s  is  a  terrific,  angry  look,  like  Tpayvs ;  t  o  r- 
v  u  s,  merely  a  stern,  sharp,  and  wild  look,  as  ropov , 
or  ravprjBov  (3\en reiv.  Plin.  H.  N.  xi.  54.  Contuitu 
quoque  multiformes  ;  truces ,  torvi ,  flagrantes.  Quintil. 
vi.  1.  43.  (i.  40.) 

Attonitus  ;  Stupens.  Attonitus,  thunder¬ 
struck,  denotes  a  momentary,  stupens  (jafyeiv)  a 
petrified,  a  lasting  condition.  Curt.  viii.  2,  3.  Attoniti , 
et  stupentibus  similes.  Flor.  ii.  12.  (vi.  31.) 

Audere  ;  Conari  ;  Moliri.  A  u  d  e  r  e  denotes  an 
enterprise  with  reference  to  its  danger,  and 'the  courage 
of  him  wffio  undertakes  it,  whereas  conari  (from  in¬ 
cohare),  with  reference  to  the  importance  of  the  enter¬ 
prise,  and  the  energy  of  him  who  undertakes  it ;  lastly, 
moliri,  with  reference  to  the  difficulty  of  the  enter¬ 
prise,  and  the  exertion  required  of  him  who  undertakes 
it.  (iii.  295.) 

Audentia,  Audacia,  see  Fides. 

Audire  ;  Auscultare.  A  u  d  i  r  e  (from  ausis , 
auris ,  o£a?)  means  to  hear,  dnoveiv ,  as  a  mere  passive 


AUFERRE - AUSTERUS. 


27 


sensation,  like  olfacere;  on  the  other  hand,  a  u  s  c  u  1- 
tare  (from  auricula),  to  hearken,  a/cpoda^ac,  that  is, 
to  wish  to  hear,  and  to  hear  attentively,  whether  secretly 
or  openly,  by  an  act  of  the  will,  like  odorari.  Ter. 
And.  iv;  5,  45.  iEsch.  Pater,  obsecro,  ausculta.  Mic. 
iEschine,  atcdivi  omnia.  Cato  ap.  Gell.  i.  15.  Pacuv. 
ap.  Cic.  Div.  i.  57.  (iii.  293.) 

Auferre,  see  Demere. 

Auguria  ;  Auspicia  ;  Prodigia  ;  Ostenta  ;  Por- 
tenta  ;  Monstra  ;  Omina.  Auguria  and  a  u  s- 
p  i  c  i  a  are  appearances  in  the  ordinary  course  of  na¬ 
ture,  which  for  the  most  part  possess  a  meaning  for 
those  only  who  are  skilful  in  the  interpretation  of  signs ; 
auguria  (from  augur,  avyd^eiv')  for  the  members  of 
the  college  of  augurs,  who  are  skilled  in  such  things  ; 
a  u  s  p  i  c  i  a,  for  the  magistrates,  who  have  the  right  to 
take  auspices :  whereas  prodigia,  ostenta,  por¬ 
tent  a,  monstra,  are  appearances  out  of  the  ordi¬ 
nary  course  of  nature,  which  strike  the  common  people, 
and  only  receive  a  more  exact  interpretation  from  the 
soothsayer  :  lastly,  omina  ( o^/iara ,  ocrcrac)  are  signs 
which  any  person,  to  whom  they  occur,  can  interpret 
for  himself,  without  assistance.  The  primary  notion  in 
p  r  o  d  i  g  i  u  m  is,  that  the  appearance  is  replete  with 
meaning,  and  pregnant  with  consequences  ;  in  0  s  t  e  n- 
tum,  that  it  excites  wonder,  and  is  great  in  its  nature  ; 
inportentum,  that  it  excites  terror,  and  threatens 
danger  ;  in  monstrum,  that  it  is  unnatural  and  ugly, 
(v.  173.) 

Aura,  see  Anima. 

Auscultare,  see  Audire . 

Auspicia,  see  Auguria. 

Austerus  ;  Severus  ;  Difficilis  ;  Morosus  ;  Te- 
TRICUS.  1.  Austerus  (aucT^pb?,  from  avco')  de¬ 
notes  gravity  as  an  intellectual,  severus  (avrjpoA)  as 
a  moral  quality.  The  austerus  in  opp.  to  jueundus , 
Plin.  H.  N.  xxxiv.  8.  xxxv.  11,  is  an  enemy  to  jocu¬ 
larity  and  frivolity,  and  seeks  in  science,  learning,  and 


28 


AUTUMARE - AUXILITTM. 


social  intercourse,  always  that  which  is  serious  and  real, 
at  the  risk  of  passing  for  dull ;  the  severus ,  in  opp.  to 
luxuriosus ,  Quintil.  xi.  3,  74,  is  rigid,  hates  all  disso¬ 
luteness  and  laxity  of  principle,  and  exacts  from  himself 
and  others  self-control  and  energy  of  character,  at  the 
risk  of  passing  for  harsh.  The  stoic,  as  a  philosopher,  is 
austerus ,  as  a  man,  severus.  2.  Aust’erus  and  s  e- 
v  e  r  u  s  involve  no  blame  ;  whereas  d  i  f  f  i  c  i  1  i  s,  m  o- 
r  o  s  u  s,  and  t  e  t  r  i  c  u  s,  denote  an  excess  or  degene¬ 
racy  of  rigor.  The  difficilis  understands  not  the  art  of 
easy  and  agreeable  converse,  from  hypochondria  and 
temperament ;  the  morosus  (from  mos)  is  scrupulous, 
and  wishes  everything  to  be  done  according  to  rule, 
from  scrupulosity  and  want  of  tolerance ;  the  tetricus 
(redupl.  of  trux,  rpa'xps)  is  stiff  and  constrained,  from 
pedantry  and  w^ant  of  temper,  (iii.  232.) 

Autumare,  see  Censere. 

Auxilium  ;  Opem  ferre  ;  Opitulari  ;  Juvare  ; 
Adjuyare.  1.  Auxilium,  opem  ferre,  and 
opitulari,  suppose  a  person  in  a  strait,  whom  one 
would  rescue  from  necessity  and  danger,  in  opp.  to  de - 
severe ,  destituere ,  and  so  forth ;  the  auxilium  f evens  is 
to  be  considered  as  an  ally,  who  makes  himself  subser¬ 
vient  to  the  personal  safety,  or  to  the  interest  of  him 
who  is  in  a  strait ;  the  opem  f  evens,  as  a  benefactor, 
who  employs  his  power  and  strength  for  the  benefit  of 
the  weak ;  whereas  juvare  and  ad  juvare  (taoWat) 
suppose  only  a  person  striving  to  do  something,  which 
he  may  be  enabled  to  do  better  and  quicker  by  help,  in 
opp.  to  impedire ,  Cic.  Yerr.  i.  6.  Ter.  Heaut.  v.  2,  39. 
Matres  solent  esse  filiis  in  peccato  adjutrices ,  auxilio  in 
paterna  injuria.  When  in  Liv.  ii.  6,  Tarquin  entreats 
the  Veientes ,  fervent  opem ,  adjuvarent ,  he  is  first  con¬ 
sidered  as  exulans,  then  as  regnum  repetiturus.  2. 
Opem  and  auxiliumferre  derive  their  emphasis 
frrni  the  noun,  to  bring  help,  and  nothing  else  ;  whereas 
opitulari,  and  the  poetical  word,  a  u  x  i  1  i  a  r  i, 
derive  their  emphasis  from  their  verbal  form,  and  mean 
to  bring  help,  and  not  to  refuse,  (v.  70.) 


AYE - BONI  CONSULERE. 


29 


Ave  ;  Salve  ;  Yale.  A  v  e  (from  ev)  is  a  saluta¬ 
tion  used  at  meeting  and  at  parting,  like  %<xtpe ;  whereas 
s  a  1  v  e  is  used  at  meeting  only,  vale  at  parting,  like 
eppcocro.  Suet.  Galb.  4.  Ut  liberti  mane  salvere ,  vespere 
valere  sibi  singuli  cdcerent.  (i.  28.) 

Ayes,  see  Volucres. 

A vidus,  see  Velle. 

Axes  ;  Plancle ;  Tabula.  Axes  or  asses, 
and  p  1  a  n  c  ae,  are  unwrought  boards,  as  they  come 
from  the  saw,  and  asses  as  a  usual  term,  p  1  a  n  c  ae 
as  a  technical  term  ;  whereas  t  a  b  u  1  ae  are  boards  that 
have  been  made  smooth  by  the  plane,  to  serve  the  pur¬ 
poses  of  luxury,  (vi.  34.) 

Axilla,  see  Armus. 

B. 

Balbus  ;  BLiESUS.  B  a  1  b  u  s  (from  balare)  de¬ 
notes  stammering  as  an  habitual  quality,  whereas 
B  1  ae  s  u  s,  as  a  temporary  condition,  (iii.  7*9.) 

Baculus,  see  Fustis.  Bajulare,  see  Ferre. 

Bardus,  see  Stupidus.  Basium,  see  Osculum. 

Baubari,  see  Latrare.  Beatus,  see  Felix. 

Bellua,  see  Animal.  Bene  moratus,  see  Bonus. 

Benevolentia,  see  Stadium. 

Benignus,  see  Largus. 

Bestia,  see  Animal. 

Bibere  ;  Potare.  B  i  b  e  r  e  (reduplic.  of  bua) 
means  to  drink  like  a  human  being,  nrlveiv ;  whereas 
potare  (from  n toto?)  to  drink  like  a  beast,  and,  me¬ 
taphorically,  to  tipple,  airav.  Sen.  Ep.  122.  Inter 
nudos  bibunt ,  imo  pot  ant.  Plaut.  Cure.  i.  1,  88. 
Agite,  bibite,  festivae  fores,  potato,  fite  mihi  volentes 
propitiae.  (1.  149.) 

Bifariam,  see  Duplex.  Bilis,  see  Fel. 

BLiESUS,  see  Balbus.  Blandiri,  see  Assentiri. 

Blatire,  Blaterare,  see  G-arrire. 

Boni  consulere,  see  Satis  habere. 
c* 


30 


BONUS - BRUTUS. 


Bonus  ;  Bene  moratus  ;  Probus  ;  Frugi  ;  Hones- 
tus;  Sanctus.  1.  Bonus,  bene  moratus,  pro- 
bus,  and  frugi,  denote  a  low  degree  of  morality,  in 
which  a  man  keeps  himself  free  froin^ blame  and  punish¬ 
ment,  hatred  and  contempt : — b  onus  (anciently  duo- 
nus,  hvvagai),  in  the  popular  sense,  in  which  benevo¬ 
lence  and  goodness  of  heart  constitute  the  principal  part 
of  morality,  in  opp.  to  mains,  like  ayaSros  ;  bene  mo- 
rat  u  s,  in  a  more  philosophical  sense,  as  an  acquired 
character,  in  which,  before  all  things,  self-control,  con¬ 
scientiousness,  and  freedom  from  common  selfishness  are 
cultivated,  like  evTpoiros',  probus  (7 rpav?),  so  far  as 
a  man  injures  no  one,  or  does  what  is  unjust,  as  a  wor¬ 
thy,  upright,  just  man ;  f  r  u  g  i,  so  far  as  a  man,  by 
discretion,  conscientiousness,  and  diligence,  qualifies 
himself  to  be  useful  in  practical  life,  in  opp.  to  nequam , 
like  xpTjcrTos.  Quin  til.  vi.  4, 11.  Non  est  altercandi  ars 
.  .  .  res  animi  jacentis  et  mollis  supra  modum  frontis, 
fallitque  plerumque  quod  probitas  vocatur,  quae  est  im- 
becillitas.  Die.  Dejot.  10.  Frugi  hominem  dici  non 
multum  laudis  habet  in  rege.  Quintil.  i.  6,  29.  2. 

Whereas  honestus  and  sanctus  denote  a  higher 
degree  of  morality,  which,  from  higher  motives,  rises 
above  the  standard  of  ordinary  men,  and  what  is  called 
social  morality  ;  h  0  n  e  s  t  u  s,  as  an  honorable  and  chi¬ 
valrous  spirit  and  demeanor,  derived  from  a  principle  of 
honor  and  distinction,  in  opp.  to  turpis  ;  s  a  n  c  t  u  s,  as 
a  saintly  and  holy  spirit,  derived  from  a  principle  of 
piety,  (v.  347.) 

Brachium,  see  Ulna. 

Brevis  ;  Curtus.  Brevis  (/3pa^u?)  means  short 
by  nature;  whereas  curtus  (/eapro?,  from  /celpco ), 
means  shortened. 

Brutus,  see  Stupidus . 


CABALLUS - CALICO. 


31 


C. 


Caballus,  see  Rquus. 

Cachinnari,  see  Ridere. 

Cacumen,  see  Acies. 

Cadaver  ;  Corpus.  Cadaver  denotes  the  dead 
body  as  a  mere  material  substance,  like  carcass ;  but 
corpus  as  the  remains  of  personality,  like  corpse ,  and 
is  always  used  when  the  dead  body  is  spoken  of  with 
feeling,  (vi.  45.) 

Cadere,  see  Labi.  Cjedere,  see  Verberare . 

Cabrimonia,  see  Consuetudo.  Caesar,  see  Primus. 

Canaries,  see  Crinis. 

CiETERi ;  Reliqui.  C  ae  t  e  r  i  (comparat.  from  e/cet) 
denotes  others,  as  in  direct  opposition  to  those  first  men¬ 
tioned,  like  ol  aXkoi ;  whereas  reliqui,  the  rest,  as 
merely  the  remainder  that  complete  the  whole,  like  ol 
'Kol'jtol.  Cic.  Brut.  2,  6.  Si  viveret  Hortensius,  ccetera 
fortasse  desideraret  una  cum  reliquis  bonis  civibus ; 
hunc  aut  praetor  cceteros ,  aut  cum  paucis  sustineret  do- 
lorem.  (i.  183.) 

Calamitas,  see  Infortunium. 

Calamus,  see  Culmus. 

Calculus,  see  Saxum. 

Calere  ;  Fervere  ;  ^Estuare  ;  Calefacere  ;  Fo- 
vere.  1.  Calere  and  fervere  denote,  objectively, 
warmth  by  itself,  and,  indeed,  cal  id  us  (icrfkew  iruplf 
in  opp.  to  frigidus,  a  moderate  degree  of  warmth,  but 
f  e  r  v  i  d  u  s,  in  opp.  to  gelidus ,  a  degree  of  warmth  on 
the  point  of  boiling,  heat ;  whereas  ae  s  t  u  a  r  e  (from 
a'i^soi) ,  subjectively,  the  feeling  of  heat,  in  opp.  to  al- 
gerc.  (iii.  89.)  2.  Calefacefe  means  to  make 

warm,  in  a  purely  physical  sense,  without  any  accessory 
notion;  whereas  fovere  (from  cMpavco'),  with  refer¬ 
ence  to  the  genial  sensation,  or  salutary  effect  of  the 
warmth,  (vi.  48.) 

Caligo,  see  Obscurum. 


32 


CALIX - CANERE. 


Calix,  see  Pocnlum. 

Callidus,  see  Astutus  and  Sapiens. 

Callis,  see  Iter. 

Campus,  see  JEquum  and  Villa. 

Candela  ;  Lucerna.  Candela  is  a  candle, 
which  can  be  carried  about  like  a,  torch,  as  X<zyR7ra?, 
whereas  lucerna  can  only  be  considered  as  a  burning 
light  on  a  table,  like  Xv^vos.  (vi.  50.) 

Candidus,  see  Albus. 

Canere  ;  Cantare  ;  Psallere  ;  Canticum  ;  Can¬ 
tilena  ;  Carmen  ;  Poema  ;  Poeta  ;  Yates.  1.  C  a- 
m  e  r  e  (from  rcava^elv)  means,  in  the  most  general 
sense,  to  make  music,  voce,  tibiis,  fidibus,  like  peXi reiv; 
cantare,  with  vocal  music,  like  delSeiv ;  psallere, 
with  instrumental  music,  and  indeed  with  string-instru¬ 
ments,  like  yjsdXXeiv.  2.  C  a  n  t  i  c  a  and  c  a  n  t  i  1  e  n ae 
are  only  songs  adapted  for  singing,  in  which,  as  in  popu¬ 
lar  ballads,  the  words  and  melodies  are  inseparable,  and 
serve  to  excite  mirth  and  pleasure,  in  opp.  to  speech, 
and  that  which  is  spoken ;  and,  indeed,  canticum 
means  a  favorite  piece,  still  in  vogue  ;  cantilena,  a 
piece  which,  being  generally  known,  has  lost  the  charm 
of  novelty,  and  is  classed  with  old  songs  ;  whereas  c  a  r- 
m  i  n  a  and  p  o  e  m  a  t  a  are  poems  which  may  be  sung, 
but  the  words  of  which  claim  value  as  a  work  of  art, 
and  serve  religion  or  music  as  an  art,  in  opp.  to  prose 
and  real  truth  ;  c  a  r  m  i  n  a,  indeed,  were  originally 
religious  hymns,  iirwhal,  and,  in  a  wider  sense,  poems 
of  another  sort,  mostly,  however,  minor  poems,  and  of  a 
lyrical  sort,  like  phcu  ;  but  p  o  e  m  a  t  a  are  the  products 
of  cultivated  art,  and  extensive  poems,  mostly  of  the 
epic  or  tragic  sort,  like  Troc/jpara.  The  carmen  (/capm, 
Kpd^co')  is  the  fruit  of  natural,  but  the  poema  of  calm 
and  self-conscious  inspiration.  3.  P  o  e  t  a  is  a  techni¬ 
cal  expression,  and  denotes  a  poet  only  as  an  artist ; 
v  a  t  e  s  (^%€T77?)  is  an  old  Latin  and  religious  expres¬ 
sion,  and  denotes  a  poet  as  a  sacred  person.  Tac.  Dial. 
9.  (v.  99.) 


CANNA - CARO. 


33 


Canna,  see  Oulmus.  Cantare,  see  Canere. 

Canterius,  see  JEquus. 

Canticum,  Cantilena,  see  Canere. 

Caper  ;  Hircus  ;  Hcedus.  Caper  (/ca7rpo?)  is 
the  general  name  for  a  he-goat,  and  that  which  is  used 
in  natural  history,  rpayo? ;  hircus  (from  is  an 

old  full-grown  he-goat,  ^[gapo^  ?  whereas  h  se  d  u  s, 
h  oe  d  u  s  (^otpo?),  a  kid,  epi<j)os.  (v.  336.) 

Capere,  see  Sumer e. 

Capillus,  see  Crinis. 

Carcer,  see  Custodia. 

Carere;  Egere  ;  Indigere.  1.  Car  ere  (from 
/ceipetv')  relates  to  a  desirable  possession,  in  opp.  to 
habere ,  Cic.  Tusc.  i.  36  ;  whereas  egere  and  indi- 
g  e  r  e,  to  a  necessary  and  indispensable  possession,  in 
opp.  to  abundare,  Lucil.  Fr.  Sat.  viii.  Senec.  Vit. 
B.  7.  Voluptate  virtus  soepe  caret ,  nunquam  indiget. 
Epist.  9.  Sapiens  eget  nulla  re  ;  egere  enim  necessitatis 
est.  Cic.  Ep.  ad.  Qu.  Fr.  i.  3,  2.  Nunc  commisi,  ut 
me  vivo  careres ,  vivo  me  aliis  indig eres.  2.  Egere 
(from  yaiv(£>  dyr)v)  denotes,  objectively,  the  state 
of  need,  in  opp.  to  uti,  Cato  ap.  Gell.  xiii.  23  ;  indi¬ 
gere,  subjectively,  the  galling  sense  of  need,  an$ 
eager  longing  to  satisfy  it.  (iii.  113.) 

Caritas,  see  Diligere. 

Carmen,  see  Canere. 

Caro;  Pulpa;  Viscera;  Exta  ;  Intestina;  Ilia. 
1.  Caro  means  flesh  in  its  general  sense,  as  a  material 
substance,  in  opp.  to  fat,  nerves,  muscles,  and  so  forth  ; 
pulpa,  especially,  eatable  and  savory  flesh,  in  opp. 
to  bones ;  viscera,  all  flesh,  and  every  fleshy  sub¬ 
stance  between  the  skin  and  the  bones.  2.  Viscera, 
in  a  narrower  sense,  means  generally,  the  inner  parts 
of  the  body ;  whereas  exta  means  the  inner  parts  of 
the  upper  part  of  the  body,  as  the  heart,  lungs,  and  so 
forth  ;  intestina,  inter  a  ne  a,  and  ilia,  the  inner 
parts  of  the  lower  part  of  the  body,  namely,  the  en¬ 
trails  ;  and  indeed  intestina,  and,  in  the  age  after 

3 


34 


CASSIS  —  CASU. 


Augustus,  i  n  t  e  r  a  n  e  a,  meant  the  guts  as  digestive 
organs  ;  ilia,  all  that  is  contained  in  the  lower  part  of 
the  body,  and  particularly  those  parts  that  are  service¬ 
able.  (v.  145.) 

Cassis  ;  Galea  ;  Cudo.  Cassis,  cassida 
(from  kottcl ),  is  a  helmet  of  metal ;  galea  (70X0*7), 
a  helmet  of  skin,  and  properly  of  the  skin  of  a  weasel ; 
cudo  (jcexhwv) ,  a  helmet  of  an  indefinite  shape.  Tac. 
G.  6.  Paucis  loricae ;  vix  uni  alterive  cassis  aut  galea. 

Cassis,  see  Rete. 

Castigatio,  see  Vindicta. 

Castus  ;  Pudicus  ;  Pudens  ;  Pudibundus.  1.  C  a  s- 
t  u  s  (from  /ca&apos')  denotes  chastity  as  a  natural  qual¬ 
ity  of  the  soul,  as  pure  and  innocent ;  whereas  pudi- 
c  u  s,  as  a  moral  sentiment,  as  bashful  and  modest.  2. 
Pudicus,  pudicitia,  denote  natural  shame,  aver¬ 
sion  to  be  exposed  to  the  gaze  of  others,  and  its  fruit, 
chaste  sentiment,  merely  in  its  sexual  relation,  like 
bashfulness  ;  whereas  pudens,  pudor,  denote  shame 
in  a  general  sense,  or  an  aversion  to  be  exposed  to  the 
observation  of  others,  and  to  their  contempt,  as  a  sense 
of  honor.  Cic.  Catil.  ii.  11,  25.  Ex  hac  parte  pudor 
pugnat,  illinc  petulantia  ;  hinc  pudicitia ,  illinc  stuprum. 
3.  Pudicus  and  pudens  denote  shame  as  an  ha¬ 
bitual  feeling  ;  pudibundus  as  a  temporary  state 
of  the  sense  of  shame,  when  excited,  (iii.  199.) 

Casu  ;  Forte  ;  Fortuito  ;  Fortasse  ;  Forsitan  ; 
Haud  scio  an.  Casu,  forte,  and  fortuito,  de¬ 
note  a  casualty,  and  indeed,  c  a  s  u,  in  opp.  to  consulto, 
o-vg/3e/3r,x6ra )? :  forte,  without  particular  stress  on 
the  casualty,  rvyov  ;  fortuito,  for  tuitu,  emphat¬ 
ically,  by  mere  chance,  in  opp.  to  causa ,  a7ro 
whereas  fortasse,  forsitan,  and  haud  scio  an, 
denote  possibility,  and  indeed  fortasse,  fortassis, 
with  an  emphatic  perception  and  affirmation  of  the  pos¬ 
sibility,  as  approaching  to  probability,  and  are  in  con¬ 
struction  with  the  indicative,  lctcos ;  forsitan,  for- 
s  a  n,  with  merely  an  occasional  perception  of  the  possi- 


CASUS  —  CATERVA. 


35 


bility,  and  are  in  construction  with  a  conjunctive,  rd % 
av;  h  a  u  d  s  c  i  o  an,  with  a  modest  denial  of  one’s 
own  certainty ;  consequently,  haud  s  c  i  o  an  is  an 
euphemistic  limitation  of  the  assertion.  Fortasso 
verum  e  s  t,  and  for  si  tan  verum  sit,  mean, 
perhaps  it  is  true,  perhaps  not ;  but  haud  scio  an 
v  e  r  u  in  s  i  t  means,  I  think  it  true,  but  I  will  not  affirm 
it  as  certain,  (v.  294.) 

Casus;  Fors;  Fortuna;  Fors  Fortuna;  Fatum. 
1.  Casus  denotes  chance  as  an  inanimate  natural 
agent,  which  is  not  the  consequence  of  human  calcula¬ 
tion,  or  of  known  causes,  like  crvfKpopd  ;  whereas  fors 
denotes  the  same  chance  as  a  sort  of  mythological  being, 
which,  without  aim  or  butt,  to  sport  as  it  were  with  mor¬ 
tals,  and  baffle  their  calculations,  influences  human  af¬ 
fairs,  like  rv)(7J-  2.  For  s,  as  a  mythological  being,  is 

this  chance  considered  as  blind  fortune  ;  whereas  For¬ 
tuna  is  fortune,  not  considered  as  blind,  and  without 
aim,  but  as  taking  a  part  in  the  course  of  human  affairs 
from  personal  favor  or  disaffection ;  lastly,  fors  for¬ 
tuna  means  a  lucky  chance,  aya^i]  3.  All 

these  beings  form  an  opposition  against  the  D  i  i  and 
F  a  t  u  m,  which  do  not  bring  about  or  prevent  events 
from  caprice  or  arbitrary  will,  but  according  to  higher 
laws ;  and  the  gods,  indeed,  according  to  the  intelligible 
laws  of  morality,  according  to  merit  and  worth,  right 
and  equity  ;  fatum,  according  to  the  mysterious  laws 
by  which  the  universe  is  eternally  governed,  like  elpuap- 
/i.ei/77,  pLolpa.  Tac.  Hist.  iv.  26.  Quod  in  pace  fors  seu 
natura,  tunc  fatum  et  ira  deorum  vocabatur.  (295.) 

Catenas,  see  Vincula. 

Caterva  ;  Cohors  ;  Agmen  ;  Grex  ;  Globus  , 
Turba.  Caterva,  cohors,  and  agmen,  denote 
an  assembled  multitude  in  regular  order,  and  caterva, 
as  a  limited  whole,  according  to  a  sort  of  military  ar¬ 
rangement  ;  c  0  h  0  r  s,  as  respecting  and  observing  the 
leadership  of  a  commanding  officer ;  agmen,  as  a 
solemn  procession  ;  whereas  turba,  grex,  and  g  1  0- 


36 


CATUS - CELARE. 


bus,  denote  a  multitude  assembled  in  no  regular  order, 
g  r  e  x,  without  form  or  order ;  t  u  r  b  a,  with  positive 
disorder  and  confusion  ;  g  1  o  b  u  s,  a  thronging  mass  of 
people,  which,  from  each  person  pressing  towards  the 
centre,  assumes  a  circular  form.  (v.  361.) 

Catus,  s qq. Sapiens. 

Caupona,  see  Deversorium. 

Causidicus,  see  Advocatus. 

Cautes,  see  Saxum. 

Ca verna,  see  Specus.  Cavillator,  see  Lepidus. 

Celare  ;  Occulere  ;  Occultare  ;  Clam  ;  Abdere  ; 
Condere  ;  Abscondere  ;  Recondere.  1.  Celare 
has  an  abstract  or  intellectual  reference  to  its  object, 
like  /ceifeeiv,  in  opp.  to  fateri ,  and  so  forth ;  synony¬ 
mously  with  r  e  t  i  c  e  r  e,  Liv.  xxiv.  5.  Curt.  vi.  9  ; 
whereas  occulere,  occultare,  have  a  concrete 
and  material  reference  to  their  object,  like  KpinrreLv ,  in  opp. 
to  aperire ,  synonymously  with  obtegere;  Cic.  Acad, 
iv.  19.  N.  D.  ii.  20.  Fin.  i.  9,  30.  Att.  v.  15 :  the 
celanda  remain  secret,  unless  they  happen  to  be  disco¬ 
vered  ;  but  the  occultanda  would  be  exposed  to  sight, 
unless  particular  circumspection  and  precaution  were 
used.  2.  In  the  same  manner  clam  and  c  1  a  n  c  u- 
1  u  m  denote  secretly,  in  opp.  to palam,  Cic.  Rose.  Am.  8 ; 
whereas  o  c  c  u  1 1  e,  in  opp.  to  aperte ,  Cic.  Rull.  i.  1. 
3.  Occulere  denotes  any  concealment;  occult¬ 
are,  a  careful  or  very  anxious  concealment,  and  on  this 
account  finds  no  place  in  negative  propositions,  or  as 
seldom,  for  example,  as  redolere.  4.  Occultare 
means  to  prevent  anything  being  seen,  by  keeping  it 
covered ;  whereas  abdere,  condere,  and  abscon¬ 
der  e,  by  removing  the  thing  itself ;  abdere  (a7ro- 
^ elvai )  by  laying  it  aside,  and  putting  it  away,  like 
dirotcpvTTTeiv  ;  condere  (^KaTcfeeivai) ,  by  depositing 
it  in  a  proper  place  of  safety,  like  KaranpyirTeuv ;  r  e- 
condere,  by  hiding  it  carefully  and  thoroughly ; 
abscondere,  by  putting  it  away,  and  preserving  it. 
(iv.  45.) 


37 


CELEBER - CENSERE. 

Celeber;  Inclytus  ;  Clarus  ;  Illustris;  Nobilis. 
0  e  1  e  b  e  r  (from  /cAeo?)  and  inclytus  (from  kXvto?') 
denote  celebrity^,  as  general  expressions,  chiefly  as  be¬ 
longing  to  things,  and  seldom  as  belonging  to  persons, 
except  in  poetry ;  clarus,  illustris,  and  n  o  b  i  1  i  s, 
with  an  especial  political  reference ;  clarus  QydXgpo^') 
means  renowned  for  eminent  services  to  one’s  country  ; 
illustris  (from  dvaXevcraco')  renowned  for  rank  and 
virtue  ;  n  o  b  i  1  i  s  (from  novisse)  belonging  to  a  family 
whose  members  have  already  been  invested  with  the 
honors  of  the  state. 

Celebrare,  see  Scepe.  Celer,  see  Citus. 

Celer,  see  Navigium.  Celsus,  see  Altm. 
Censere  ;  Judicare  ;  Arbitrari  ;  2Estimare  ; 
Opinari  ;  Putare  ;  Reri  ;  Autumare  ;  Existimare  ; 
Credere.  1.  Censere,  judicare,  arbitrari, 
sestimare,  denote  passing  judgment  with  competent 
authority,  derived  from  a  call  to  the  office  of  judge ; 
censere,  as  possessing  the  authority  of  a  censor,  or 
of  a  senator  giving  his  vote  ;  j  u  d  i  c  a  r  e,  as  possessing 
that  of  a  judge  passing  sentence  ;  arbitrari,  as  pos¬ 
sessing  that  of  an  arbitrator  ;  sestimare  Qala^eahai) , 
as  that  of  a  taxer,  making  a  valuation  ;  whereas,  opi¬ 
nari,  putare,  reri,  and  re  s  t  i  m  a  r  e,  denote  pass 
ing  judgment  under  the  form  of  a  private  opinion,  with 
a  purely  subjective  signification  ;  opinari  (073-/9)  as  a 
mere  sentiment  and  conjecture,  in  opp.  to  a  clear  con¬ 
viction  and  knowledge.  Cic.  Orat.  i.  23.  Mur.  30.  Tusc. 
iv.  7.  Rose.  Am.  10;  putare,  as  one  who  casts  up  an 
account;  reri  as  a  poetical,  and  autumare  as  an 
antiquated  term.  2.  iEstimare  denotes  passing 
judgment  under  the  form  of  the  political  function  of  an 
actual  taxer,  to  estimate  anything  exactly,  or  according 
to  its  reafr  value,  or  price  in  money  ;  but  existimare, 
as  a  moral  function,  to  estimate  anything  according  to 
its  worth  or  truth ;  hence  Cicero  contrasts  existimatio , 
not  cestimatio ,  as  a  private  opinion,  with  competent 
judgment,  judicio  ;  Cluent.  29.  Verr.  v.  68.  3.  Cen- 

D 


38 


CERNERE - CITUS. 


sere  denotes  judgment  and  belief,  as  grounded  upon 
one’s  own  reflection  and  conviction  ;  c  r  e  d  e  r  e,  as 
grounded  on  the  credit  wThich  is  given  to  the  testimony 
of  others.  4.  0  p  i  n  o  r,  parenthetically,  implies  mod¬ 
esty,  like  olficu ;  whereas  credo  implies  irony,  like 
d)?  eoucev ,  sometimes  in  propositions  that  are  self-evi¬ 
dent,  whereby  the  irony  reaches  the  ears  of  those  to 
whom  the  truth  could  not  be  plainly  spoken  or  repeated, 
or  who  might  be  inclined  to  doubt  it ;  sometimes,  in  ab¬ 
surd  propositions  which  a  man  thinks  fit  to  put  in  the 
mouth  of  another  ;  sometimes,  in  propositions  so  evident 
as  scarcely  to  admit  of  controversy,  (v.  300.) 

Cernere,  see  Videre.  Cerritus,  see  Amens. 

Certare,  see  Imitatio. 

Cessare,  see  Vacare  and  Ounctari. 

Chorda  ;  Fides.  Chorda  (g(pphrj)  is  a  single 
string ;  fides  (crcpiSg')  in  the  sing,  and  plur.  means  a 
complete  collection  of  strings,  or  a  string-instrument. 

Cibare,  Cibus,  see  Alimenta . 

Cicatrix,  see  Vulnus. 

Cicur  ;  Mansuetus.  C  i  c  u  r  (redupl.  of  Kopi^ogat) 
denotes  tameness,  merely  in  a  physical  sense,  and  as  a 
term  in  natural  history,  in  opp.  to  ferus  ;  whereas  man¬ 
suetus,  in  a  moral  sense  also,  as  implying  a  mild  dis¬ 
position,  in  opp.  to  scevus.  (iv.  257.) 

Cincinnus,  see  Crinus.  Circulus,  see  Orbis. 

Circumire,  see  Ambire.  Circumvenire,  see  Fallere 

Cirrus,  see  Crinis. 

Citus:  Celer;  Yelox;  Pernix  ;  Properus;Fes 
tinus.  1.  Citus  and  celer  denote  swiftness 
merely  as  quick  motion,  in  opp.  to  tardus ,  Cic.  Or.  iii 
57.  Sail.  Cat.  15.  Cic.  Fin.  v.  11.  N.  D.  ii.  20.  Rose. 
Com.  11.  Top.  44  ;  v  e  1  o  x  and  pernix,  nimbleness, 
as  bodily  strength  and  activity,  in  opp.  to  lentus  ;  p  ro¬ 
pe  r  u  s  and  festinus,  haste,  as  the  will  to  reach  a 
certain  point  in  the  shortest  time,  in  opp.  to  segnis 
Gell.  x.  11.  2.  Citus  denotes  a  swift  and  lively  mo¬ 

tion,  approaching  to  vegetus ;  celer,  an  eager  and 


CIYILITAS  —  COGERE. 


89 


impetuous  motion,  approaching  to  rapidus.  3.  Per¬ 
nio  i  t  a  s  is,  in  general,  dexterity  and  activity  in  all 
bodily  movements,  in  hopping,  climbing,  and  vaulting ; 
but  v  e  1  o  c  i  t  a  s,  especially  in  running,  flying,  and 
swimming,  and  so  forth.  Plaut.  Mil.  iii.  1,  86.  Clare 
oculis  video,  pernix  sum  manibus,  pedibus  mobilis.  Virg. 
iEn.  iv.  180.  Curt.  vii.  T,  53.  Equorum  velocitati  par 
est hominum pernicitas.  4.  Properus,  properare, 
denote  the  haste  which,  from  energy,  sets  out  rapidly  to 
reach  a  certain  point,  in  opp.  to  cessare  ;  whereas  fes- 
t  i  n  u  s,  festinare,  denote  the  haste  which  springs 
from  impatience,  and  borders  upon  precipitation,  (ii. 
144.) 

Civilitas,  see  Humanitas.  Civitas,  see  Gens. 

Clam,  see  Celare.  Claritas,  see  Gloria. 

Clarus,  see  Celeber.  Claustrum,  see  Cera. 

Clementia,  see  Mansuetudo. 

Clivus,  see  Collis.  Clypeus,  see  Scutum. 

Codicilli,  see  Literac. 

Clangere  ;  Clamare  ;  Vociferari.  C  1  a  n  g  e  r  e 
is  the  cry  of  animals  and  the  clang  of  instruments,  like 
/cXdyyeiv ;  clamare  and  vociferari,  the  cry  of 
men  ;  c  1  a  m  a  r  e,  an  utterance  of  the  will,  but  voci¬ 
ferari,  of  passion,  in  anger,  pain,  in  intoxication. 
Rhet.  ad.  Her.  iii.  12.  Acuta  exclamatio  habet  quid- 
dam  illiberale  et  ad  muliebrem  potius  vociferationem , 
quam  ad  virilem  dignitatem  in  dicendo  accommodatum. 
Benec.  Ep.  15.  Virg.  iEn.  ii.  310.  Exoritur  clamorque 
virum  clangorque  tubarum.  (v  103.) 

Ccenum,  see  Lutum. 

Ccepisse,  see  Incipere. 

Coercere  ;  Compescere.  Coercere  denotes  re¬ 
striction,  as  an  act  of  power  and  superior  strength  ; 
whereas  compescere  (from  pedica,  rrehav)  as  an 
act  of  sovereign  authority  and  wisdom,  (iv.  427.) 

Ccetus,  see  Concilium. 

Cogere  ;  Adigere.  C  o  g  e  r  e  (from  co-igere) 
means  by  force  and  power  to  compel  to  something ;  a  d- 


40 


COGITARE - COGNITIO. 


i  g  e  r  e,  by  reflection  and  the  suggestion  of  motives  to 
persuade  to  something.  Tac.  Ann.  vi.  27.  Sc  ea  ne¬ 
cessitate  ad  preces  cogi ,  per  quas  consul arium  aliqui 
capessere  provincias  adigerentur.  (vi.  70.) 

Cogitare;  Meditari;  Commextari.  1.  C  o  g  i- 
t  a  r  e  (from  the  Goth,  hugjan)  denotes  the  usual  ac¬ 
tivity  of  the  mind,  which  cannot  exist  without  thinking, 
or  employing  itself  about  something  ;  meditari  (from 
(ie&ea^>cLL) ,  the  continued  and  intense  activity  of  the 
mind,  Which  aims  at  a  definite  result.  Ter.  Heaut.  iii. 
3,46.  Quid  nunc  facere  cogitas  ?  Compare  this  with 
Adelph.  v.  6,  8.  Meditor  esse  aflabilis.  Cic.  Cat.  i.  9, 
22.  In  Tusc.  iii.  6,  cogitatio  means  little  more  than 
consciousness  ;  whereas  in  e  d  i  t  a  t  i  o  means  specula¬ 
tive  reflection.  2.  Meditari  has  an  intensive  mean¬ 
ing,  with  earnestness,  exertion,  and  vivacity :  c  o  m- 
m  e  n  t  a  r  i  (only  in  Cicero)  means  to  reflect  leisurely, 
quietly,  and  profoundly,  (v.  198.) 

Cogxatus,  see  Necessarius. 

Cognitio  ;  Notitia  ;  Sciextia  ;  Ignarus  ;  Inscius; 
Nescius.  1.  C  o  g  n  i  t  i  o  is  an  act  of  the  mind  by 
which  knowledge  is  acquired,  whereas  notitia  and 
scientia  denote  a  state  of  the  mind  ;  n  o  t  i  t  i  a,  to¬ 
gether  with  n  o  s  s  e,  denotes  a  state  of  the  merely  re¬ 
ceptive  faculties  of  the  mind,  which  brings  an  external 
appearance  to  consciousness,  and  retains  it  there ; 
whereas  scientia,  together  with  scire,  involves 
spontaneous  activity,  and  a  perception  of  truth  ;  noti- 
t  i  a  may  be  the  result  of  casual  perception  ;  scientia 
implies  a  thorough  knowledge  of  its  object,  the  result  of 
mental  activity.  Cic.  Sen.  4,  12.  Quanta  notitia  anti- 
quitatis  !  quanta  scientia  juris  Romani !  2.  The  igna- 

rus  is  without  notitia ,  the  inscius  without  scientia.  Tac. 
H.  i.  11.  iEgyptum  provinciam  insciam  legum,  igna- 
ram  magistratuum ;  for  legislation  is  a  science,  and 
must  be  studied  ;  government  an  art,  and  may  be  learnt 
by  practice.  3.  Inscius  denotes  a  person  who  has 
not  learnt  something,  with  blame  ;  n  e  s  c  i  u  s,  who  has 


COGNOSCERE - COMERE. 


41 


accidentally  not  heard  of,  or  experienced  something,  in¬ 
differently.  Cic.  Brut.  83.  Inscium  omnium  rerum  et 
rudem.  Compare  this  with  Plin.  Ep.  viii.  23,  Absens 
et  impendentis  mali  nescius.  (v.  266.) 

Cognoscere,  see  Intelligere.  Cohors,  see  Caterva. 

Colaphus,  see  Alapa .  Colere,  see  Vereri. 

Collis  ;  Clivus  ;  Tumulus  ;  Grumus  ;  C  o  1 1  i  s  and 
clivus  denote  a  greater  hill  or  little  mountain  ;  collis 
(from  celsus')  like  tcoXcovos,  as  an  eminence,  in  opp.  to 
the  plain  beneath,  and  therefore  somewhat  steep ;  cli¬ 
vus,  like  /cXtru?,  as  a  sloping  plain,  in  opp.  to  an  hori¬ 
zontal  plain,  and  therefore  only  gradually  ascending ; 
whereas  tumulus  and  grumus  mean  only  a  hillock, 
*  or  great  mound  ;  tumulus,  like  means  either 

a  natural  or  artificial  elevation;  grumus,  only  an  ar¬ 
tificial  elevation,  like  Colum.  Arbor,  a.  f.  Col- 

lem  autem  et  clivum ,  modum  jugeri  continentem  repas- 
tinabis  operis  sexaginta.  Liv.  xxi.  32.  Erigentibus  in 
primos  agmen  clivos ,  apparuerunt  imminentes  tumulos 
insidentes  montani.  Hirt.  B.  Hisp.  24.  Ex  grumo  ex- 
celsum  tumulum  capiebat.  (ii.  121.) 

Colloquium,  see  Sermo.  Colonus,  see  Incolere . 

Coluber,  see  Anguis.  Coma,  see  Crinis. 

Comburere,  see  Aceendere. 

Comere;  Decorare;  Ornare.  1.  Comer  e  and 
decorare  denote  ornament,  merely  as  an  object  of 
sense,  as  pleasing  the  eye  ;  o  r  n  a  r  e,  in  a  practical 
sense,  as  at  the  same  time  combining  utility.  2.  C  o- 
mere  ( Koo-gelv )  denotes  ornament  as  something  little 
and  effeminate,  often  with  blame,  like  niter e ,  in  opp.  to 
nature,  noble  simplicity,  or  graceful  negligence,  like 
KofjLjjLovV)  whereas  decorare  and  ornare,  always 
with  praise,  like  splendere ,  as  denoting  affluence  and 
riches ;  decorare  (from  hUrf)  in  opp.  to  that  which 
is  ordinary  and  unseemly,  like  tcoagelv  ;  ornare  (from 
oplvG)  ?)  in  opp.  to  that  which  is  paltry  and  incomplete, 
like  datcelv.  3.  Comere  implies  only  a  change  in 
form,  which  by  arranging  and  polishing  gives  to  the 


42 


COMMISSATIO - CONCEDERE. 


whole  a  smart  appearance,  as  in  combing  and  braiding 
the  hair  ;  but  decorare  and  o  r  n  a  r  e  effect  a  mate¬ 
rial  change,  inasmuch  as  by  external  addition  new 
beauty  is  conferred,  as  by  a  diadem,  and  so  forth. 
Quintil.  xii.  10,  47.  Comere  caput  in  gradus  et  annu- 
los  ;  compare  with  Tibull.  iii.  2,  6.  Sertis  decorare  co¬ 
mas  ;  and  Yirg.  Eel.  vi.  69.  Apio  crines  ornatus  amaro. 
(iii.  261.) 

Commissatio,  see  Fpulce. 

Comitari  ;  Deducere  ;  Prosequi.  C  o  m  i  t  a  r  i 
means  to  accompany  for  one’s  own  interest,  d/co\ov§elv ; 
deducere,  from  friendship,  with  officiousness  ;  p ro¬ 
se  q  u  i,  from  esteem,  with  respect,  irpoiregireiv.  (vi. 
73.) 

Comitas,  see  Humanitas.  Comitia,  see  Concilium. 

Commentary  see  Cogitare.  Committere,  see  Fidere. 

Commodore  ;  Mutuum  Dare.  Commodare 
means  to  lend  without  formality  and  stipulation,  on  the 
supposition  of  receiving  the  thing  lent  again  when  it  is 
done  with.  Mutuum  d  a  r  e  is  to  grant  a  loan  on  the 
supposition  of  receiving  an  equivalent  when  the  time  of 
the  loan  expires.  Commodatio  is  an  act  of  kind¬ 
ness  ;  mutuum  datioisa  matter  of  business,  (iv. 
137.) 

Communicare,  see  Imp  entire. 

Comcedus,  see  Actor.  Compar,  see  JEqgus. 

Compedes,  see  Vincula.  Compendium,  see  Lucrum. 

CoMPESCERE,see  Coercere.  Complecti,  see  Amplecti. 

Complementum  ;  Supplementum.  Complemen- 
t  u  m  serves,  like  a  keystone,  to  make  anything  complete, 
to  crown  the  whole,  whereas  supplementum  serves 
to  fill  up  chasms,  to  supply  omissions. 

Conari,  see  Audere. 

Concedere  ;  Permittere  ;  Connivere.  C  o  n  c  e- 
d  e  r  e  and  permittere  mean,  to  grant  something 
which  a  man  has  full  right  to  dispose  of;  concedere, 
in  consequence  of  a  request  or  demand,  in  opp.  to  re¬ 
fusing,  like  crvyxcDprjo-aL ;  permittere,  from  confi- 


CONCESSUM  EST  —  CONCLAVE. 


43 


dence  in  a  person,  and  liberality,  in  opp.  to  forbidding, 
like  ecpeivcu ;  whereas  indulgere  and  connivere 
mean  to  grant  something,  which  may  properly  be  for¬ 
bidden  ;  indulgere  ?),  from  evident  for¬ 

bearance  ;  connivere  (/caTaveveiv') ,  from  seeming 
oversight. 

Concessum  est;  Licet:  Fas  est.  Concessum 
e  s  t  means,  what  is  generally  allowed,  like  efecrrt,  and 
has  a  kindred  signification  with  licet,  licitum  est, 
which  mean  what  is  allowed  by  human  laws,  whether 
positive,  or  sanctioned  by  custom  and  usage,  like  ^e/us 
earl ;  fas  est  means  what  is  allowed  by  divine  laws, 
whether  the  precepts  of  religion,  or  the  clear  dictates  of 
the  moral  sense,  like  oaiov  £gtl.  (v.  16T.) 

Concilium  ;  Concio  ;  Comitia  ;  Ccetus  ;  Conven- 
tus.  1.  Concilium,  concio,  and  comitia  are 
meetings  summoned  for  fixed  purposes ;  c  6  n  c  i  1  i  u  m 
(fixy /caXeiv'),  an  assembly  of  noblemen  and  persons  of 
distinction,  of  a  committee,  of  the  senate,  the  individual 
members  of  which  are  summoned  to  deliberate,  like 
c Tvvehpiov ;  whereas  concio  and  comitia  mean 
a  meeting  of  the  community,  appointed  by  public 
proclamation,  for  passing  resolutions  or  hearing  them 
proposed ;  concio  (ciere,  klcov)  means  any  orderly 
meeting  of  the  community,  whether  of  the  people  or  of 
the  soldiery,  in  any  state  or  camp,  like  cruAXoyo? ; 
comitia  (from  coire)  is  an  historical  term,  confined 
to  a  Roman  meeting  of  the  people,  as  eicKXijGLa  to  an 
Athenian,  and  d\'a  to  a  Spartan.  2.  C  oe  t  u  s  and 
convent  us  are  voluntary  assemblies  ;  c  oe  t  u  s  (from 
coire)  for  any  purpose,  for  merely  social  purposes,  for  a 
conspiracy,  and  so  forth,  like  avvoSos ;  whereas  con¬ 
vent  u  s,  for  a  serious  purpose,  such  as  the  celebration 
of  a  festival,  the  hearing  of  a  discourse,  and  so  forth, 
like  OyLM/ytyw,  rrravy)’yvpt^.  (v.  108.) 

Conclave,  Cubiculum.  Conclave  is  the  most 
general  term  for  any  closed  room,  arid  especially  a  room 
of  state  ;  cubiculum  is  a  particular  expression  for  a 
dwelling-room.  (vi.  75.) 


44 


CONCORDIA  —  CONSIDERARE. 


Concordia,  see  Otium.  Concubina,  see  Pellex . 

Condere,  see  Celare  and  Sepelire. 

Conditio  ;  Status.  Conditio  (fw&cw,  crvv^e- 
Gid)  is  a  state  regulated  by  the  will ;  status  is  a 
state  arising  from  connection.  Cic.  Fam.  xii.  23.  Om- 
nem  conditionem  imperii  tui,  statumcpie  provinciae  de- 
monstravit  mihi  Tratorius.  (vi.  T6.) 

Confestim,  see  Repente.  Confidentia,  see  Rides. 

Confidere,  see  Fidere.  Confinis,  see  Vicinus. 

Confisus  ;  Fretus.  C  o  n  f  i  s  u  s  means,  subjectively, 
like  securus ,  depending  on  something,  and  making  one’s 
self  easy,  7re7rof^a>9 ;  whereas  fretus  (^pa/cro?,  ferox) 
means,  objectively,  like  tutus ,  protected  by  something, 
ippco/jLevos.  (i.  20.) 

Confiteri,  see  Fateri.  Confligere,  see  Pugnare. 

Confutare,  see  Refutare. 

Congeries,  see  Acervus.  Conjux,  see  Femina. 

Connivere,  see  Concedere. 

Consanguineus,  see  Necessarius. 

Conscfndere,  see  Scandere. 

Consecrare,  see  Sacrare.  Consequi,  see  Invenire. 

Conjugium  ;  Matrimonium  ;  Contubernium  ;  Nup¬ 
tial  C  o  n  j  u  g  i  u  m  and  matrimonium  denote 
the  lasting  connection  between  man  and  wife,  for  the 
purpose  of  living  together  and  bringing  up  their  off¬ 
spring ;  conjugium  is  a  very  general  term  for  a 
mere  natural  regulation,  which  also  takes  place  among 
animals  ;  contubernium  means  the  marriage  con¬ 
nection  between  slaves ;  matrimonium,  the  legal 
marriage  between  freemen  and  citizens,  as  a  respectable 
and  a  political  regulation  ;  whereas  n  u  p  t  i  ae  means 
only  the  commencement  of  matrimonium ,  the  wedding, 
or  marriage-festival. 

Considerare  ;  Contemplari.  Considerare 
(from  KCLTeiheLv )  denotes  consideration  as  an  act  of  the 
understanding,  endeavoring  to  form  a  judgment  ;  c  on- 
temp  1  a  r  i  (from  tear cfeagft eiv)  an  act  of  feeling, 
which  is  absorbed  in  its  object,  and  surrenders  itself 


CONSORS  —  CONTAMINARE. 


45 


entirely  to  the  pleasant  or  unpleasant  feeling  which  its 
object  excites,  (v.  130.) 

Consors,  see  Sochis. 

Conspectus,  Conspicere,  see  Videre. 

Constat  ;  Apparet  ;  Elucet  ;  Liquet.  Constat 
means  a  truth  made  out  and  fixed,  in  opp.  to  a  waver¬ 
ing  and  unsteady  fancy  or  rumor ;  whereas  apparet 
elucet,  and  liquet  denote  what  is  clear  and  evident ; 
apparet,  under  the  image  of  something  stepping  out 
of  the  back-ground  into  sight ;  elucet,  under  the  im¬ 
age  of  a  light  shining  out  of  darkness  ;  liquet,  under 
the  image  of  frozen  water  melted,  (vi.  78.) 

Constituere,  see  Destinare. 

Consuetudo  ;  Mos  ;  Ritus  ;  C^erimonia.  C  on- 
suet  u  d  o  denotes  the  uniform  observance  of  anything 
as  a  custom,  arising  from  itself,  and  having  its  founda¬ 
tion  in  the  inclination  or  convenience  of  an  individual  or 
people,  eAo? ;  whereas  mos  (modus)  is  the  habitual 
observance  of  anything,  as  a  product  of  reason,  and  of 
the  self-conscious  will,  and  has  its  foundation  in  moral 
views,  or  the  clear  dictates  of  right,  virtue,  and  deco¬ 
rum,  97^0? ;  lastly,  ritus  denotes  the  hallowed  obser¬ 
vance  of  anything,  either  implanted  by  nature  as  an  in¬ 
stinct,  or  introduced  by  the  gods  as  a  ceremony,  or 
which,  at  any  rate,  cannot  be  traced  to  any  human  ori¬ 
gin.  Con  suetudines  are  merely  factitious,  and 
have  no  moral  worth  ;  mores  are  morally  sanctioned 
by  silent  consent,  as  jura  and  leges  by  formal  de¬ 
cree  ;  ritus  (from  dptA/xo?,  p{£y/xo?),  are  natural,  and 
are  hallowed  by  their  primaeval  origin,  and  are  peculiar  to 
the  animal,  (v.  75.)  2.  Ritus  is  a  hallowed  obser¬ 

vance,  as  directed  and  taught  by  the  gods  or  by  nature  ; 
whereas  c  ae  r  i  m  0  n  i  a  (/^Se/xopux)  is  that  which  is 
employed  in  the  worship  of  the  gods. 

Consueyisse,  see  flolere.  Consummare,  see  Finite. 

Contagium,  see- Lues. 

Contaminare  ;  Inquinare  ;  Polluere.  Contain- 
inare^from  contingo,  contagio)  means  defilement  in 


46 


CONTEMNERE - CONTINUUS. 


its  pernicious  effect,  as  the  corruption  of  what  is  sound 
and  useful ;  i  n  q  u  i  n  a  r  e  (from  cunire,  or  from  irivo 9), 
in  its  loathsome  effect,  as  marring  what  is  beautiful,  like 
pbopvacreiv  ;  polluere  (from  puhus,  7reAA.os'),  in  its 
moral  effect,  as  the  desecration  of  what  is  holy  and  pure, 
like  fualvecv.  Cic.  Caecil.  21,  70.  Judiciis  corruptis  et 
contaminatis ;  compare  with  Coel.  6.  Libidinibus  in - 
quinari ;  and  Rose.  Am.  26,  71.  Noluerunt  in  mare 
deferri,  ne  ipsum  pollaeret ,  quo  caetera  quae  violata  sunt, 
expiari  putantur.  (ii.  56.) 

Contemnere,  see  Spernere. 

Contemplari,  see  Considerare. 

Contendere,  see  Didere. 

Contentio,  see  Disceptatio . 

Contentum  esse,  see  Satis  habere. 

Continentia,  see  3Iodus.  Contingere,  see  Accidere . 

Continuo,  see  Repente. 

Continuus  ;  Perpetuus  ;  Sempiternus  ;  2Eternus. 

1.  Continuum  means  that  which  hangs  together 
without  break  or  chasm ;  perpetuum,  that  which 
arrives  at  an  end,  without  breaking  off  before.  Suet. 
Caes.  76.  Continuos  consulatus,  perpetuam  dictaturam. 

2.  Perpetuus,  sempiternus,  and  se  t  e  r  n  u  s, 
denote  continued  duration  ;  but  perpetuus,  rela¬ 
tively,  with  reference  to  a  definite  end,  that  of  life  for 
example  ;  sempiternus  and  seternus,  abso¬ 
lutely,  with  reference  to  the  end  of  time  in  general ; 
sempiternus  means,  like  di'fiio?,  the  everlasting, 
what  lasts  as  long  as  time  itself,  and  keeps  pace  with 
time ;  sternum  (from  aetas)  like  alcovtov,  the  eter¬ 
nal,  that  which  outlasts  all  time,  and  will  be  measured 
by  ages,  for  Tempus  est  pars  quaedam  ceternitatis.  The 
sublime  thought  of  that  which  is  without  beginning  and 
end,  lies  only  in  seternus,  not  in  sempiternus, 
for  the  latter  word  rather  suggests  the  long  duration 
between  beginning  and  end,  without  noting  that  eternity 
has  neither  beginning  nor  end.  Sempiternus  in¬ 
volves  the  mathematical,  ae  t  e  r  n  u  s  the  metaphysical 


CONTRARIUS - CORRIGERE. 


47 


notion  of  eternity.  Cic.  Orat.  ii.  40, 169.  Barbarorum 
est  in  diem  vivere ;  nostra  consilia  sempiternu.m  tempus 
spectare  debent;  compare  with  Fin.  i.  6,  17.  Motum 
atomorum  nullo  a  principio,  sed  ceterno  tempore  intelligi 
convenire.  (i.  1.) 

Contrarius,  see  Varius. 

Controversy,  see  Disceptatio. 

Contubernium,  see  Conjugium . 

Contumacy,  see  Pervicacia. 

Contumely  ;  Injury  ;  Offensio.  I.  C  o n  tu¬ 
rn  e  1  i  a  (from  contemnere)  denotes  a  wrong  done  to  the 
honor  of  another ;  injuria,  a  violation  of  another’s  * 
right.  A  blow  is  an  injuria ,  so  far  as  it  is  the  infliction 
of  bodily  harm ;  and  a  contu??ieliay  so  far  as  it  brings  on 
the  person  who  receives  it,  the  imputation  of  a  cowardly 
or  servile  spirit.  Senec.  Clem.  i.  10.  Contumelias , 
quoe  acerbiores  principibus  solent  esse  quam  injurice. 
Pacuv.  Non.  Patior  facile  injuriam ,  si  vacua  est  contu- 
melia.  Phgedr.  Fab.  v.  3,  5.  Cic.  Quint.  30,  96.  Verr. 
iii.  44.  2.  Contumelia  and  i  n  j  u  r  i  a  are  actions, 
whereas  offensio  denotes  a  state,  namely,  the  mor¬ 
tified  feeling  of  the  offended  person,  resentment,  in  opp. 
to  gratia.  Plin.  H.  N.  xix.  1.  Quintil.  iv.  2.  Plin« 
Pan.  18.  (iv.  194.) 

Conventus,  see  Concilium. 

Convertere,  see  Vertere. 

Convivium,  see  Ppidce. 

Convicium,  see  Maledictum. 

Copy,  see  Occaaio.  Co'pije,  see  .Exercitus. 

Copiosus,  see  Divitice.  Cordatus,  see  Sapiens. 

Corpulentus,  see  Pinguis. 

Corpus,  see  Cadaver. 

Corrigere  ;  Emendare.  Corrigere  means  to 
amend,  after  the  manner  of  a  rigid  schoolmaster  or  dis¬ 
ciplinarian,  who  would  make  the  crooked  straight,  and 
set  the  wrong  right ;  whereas  emendare,  after  the 
manner  of  an  experienced  teacher,  and  sympathizing 
friend,  who  would  make  what  is  defective  complete. 


48 


COIIRUMPERE - CRINIS. 


Plin.  Pan.  6,  2.  Corrupta  est  disciplina  castromm,  ut 
tu  corrector  emendatorvpiQ  coiitingeres ;  the  former  by 
strictness,  the  latter  by  wisdom.  Cic.  Mur.  29.  Veris- 
sime  dixerim,  nulla  in  re  te  (Catonem)  esse  hujusmodi 
ut  corrigendum  potius  quam  leviter  inflectendus  viderere ; 
comp,  with  Plin.  Ep.  i.  10.  Non  castigat  errantes,  sed 
emendat.  (v.  319.) 

•Corrumpere,  see  Depravare. 

Coruscare,  see  Lucere. 

Coxa  ;  Latus  ;  Femur.  Coxa  and  c  o  x  e  n  d  i  x 
(/co^aw??)  mean  the  hip ;  latus,  the  part  between  the 
hip  and  shoulder  ;  femur  and  f  e  m  e  n,  the  part  under 
the  hip,  the  thigh,  (vi.  84.) 

Crapula,  see  Ebrietas.  Crater,  see  Poculum. 

Creare  ;  Gignere;  Parer e  ;  Generare.  1.  Cre- 
a  r  e  (from  Kvpco')  means,  by  one’s  own  will  and  creative 
power  to  call  something  out  of  nothing ;  gignere 
(ryliyvea^cu,  <yevea^fat)  by  procreation  or  parturition ; 
gignere  is  allied  to  generare  only  by  procrea¬ 
tion,  and  to  par  ere  (jreirapeiv,  7 relpeiv)^  only  by 
parturition.  2.  Gignere  is  a  usual  expression, 
which  represents  procreation  as  a  physical  and  purely 
animal  act,  and  supposes  copulation,  conception,  and 
parturition  ;  whereas  generare  is  a  select  expres¬ 
sion,  which  represents  procreation  as  a  sublime  godlike 
act,  and  supposes  only  creative  power ;  hence,  for  the 
most  part,  homines  et  belluge  gignunt ,  natura  et  dii 
generant.  And,  Corpora  gignuntur ,  poemata  generan- 
tur.  Cic.  N.  D.  iii.  16.  Herculem  Jupiter  genidt ,  is  a 
mythological  notice ;  but  Legg.  i.  9.  Deus  hominem 
generavit ,  is  a  metaphysical  axiom,  (v.  201.) 

Crebro,  see  Scepe. 

Credere,  see  Censere  and  Fidere. 

Cremare,  see  Accendere.  Crepitus,  see  Fragor. 

Crepusculum,  see  Mane.  Criminari,  see  Arguere. 

Crinis  ;  Capillus  ;  Coma  ;  Caesaries  ;  Pilus  ; 
Cirrus  ;  Cincinnus.  1.  Crinis  and  capillus  de¬ 
note  the  natural  hair  merely  in  a  physical  sense,  like 


CRUCIATUS - CUBARE. 


49 


Syu'f ;  crinis  (from  /caprjvov ),  any  growth  of  hair,  in 
opposition  to  the  parts  on  which  hair  does  not  growT ; 
c  a  p  i  1 1  u  s  (from  caput),  only  the  hair  of  the  head,  in 
opp.  to  the  beard,  etc.  Liv.  vi.  16.  Suet.  Aug.  23. 
Cels.  vi.  2.  Cic.  Tusc.  v.  20.  Rull.  ii.  5;  whereas  in 
coma  and  c  ae  s  a  r  i  e  s  the  accessory  notion  of  beauty, 
as  an  object  of  sense,  is  involved,  inasmuch  as  hair  is  a 
natural  ornament  of  the  body,  or  itself  the  object  of  or¬ 
nament  ;  c  o  m  a  (/cogg')  is  especially  applicable  to  the 
hair  of  females  ;  c  ae  s  a  r  i  e  s,  to  that  of  males,  like 
e^eipa.  Hence  c  r  i  n  i  t  u.s  means  nothing  more  than 
covered  with  hair;  capillatus  is  used  in  opp.  to 
bald-headed,  Petron.  26,  and  the  Galli  are  styled  co~ 
mail ,  as  wearing  long  hair,  like  Kapeicogoodvre^.  2. 
Crinis,  capillus,  c  o  m  a,  c  ae  s  a  r  i  e  s,  denote  the 
hair  in  a  collective  sense,  the  wrhole  growth  of 
hair ;  whereas  p  i  1  u  s  means  a  single  hair,  and  especi¬ 
ally  the  short  and  bristly  hair  of  animals.  Hence 
p  i  1  o  s  u  s  is  in  opp.  to  the  beautiful  smoothness  of  the 
skin,  as  Cic.  Pis.  1 ;  •whereas  crinitus  and  capil¬ 
latus  are  in  opp.  to  ugly  nakedness  and  baldness, 
(iii.  14.)  3.  Cirrus  and  c  i  n  c  i  n  n  u  s  denote  curled 
hair ;  cirrus  ( Kopprj )  is  a  natural,  cincinnus 
(/ clkivvo 9)  an  artificial  curl.  (iii.  28.) 

Cruciatus  ;  Tormentum.  Cruciatus,  cruci- 
m  e  n  t  a  (/cpo/at,  rcpe/cco ),  denote  in  general  any  pangs, 
natural  and  artificial ;  tormenta  (from  torquere) , 
especially  pangs  caused  by  an  instrument  of  torture, 
like  the  rack..  Cic.  Phil.  xi.  4.  Nec  vero  graviora  sunt 
carnificum  tormenta  quam  interdum  cruciamenta  mor- 
borum.  (vi.  87.) 

Crudelitas,  see  Scevitia. 

Cruentus,  Cruor,  see  Sanguis. 

Cubare  ;  Jacere  ;  Situm  esse.  C  u  b  a  r  e  (from 
Kfc/o))  denotes  the  lying  down  of  living  beings  ;  situm 
esse  (erozq  elaaii)  of  lifeless  things;  jacere,  of 
both.  Cubare  and  jacere  are  neuter ;  situm 
esse,  always  passive.  Further,  cubare  gives  the 
e  4 


50 


CUBICULUM - CULMUS. 


linage  of  one  who  is  tired,  who  wishes  to  recruit  his 
strength,  in  opp.  to  standing,  as  requiring  exertion, 
whereas  j  a  c  e  r  e  gives  the  image  of  one  who  is  weak, 
without  any  accessory  notion,  in  opp.  to  standing,  as  a 
sign  of  strength,  (i.  138.) 

Cubiculum,  see  Conclave 4 

Cubile  ;  Lectus.  C  u  b  i  1  e  is  a  natural  couch  for 
men  and  animals,  a  place  of  rest,  like  koItt],  evvrj ;  1  e  c- 
t  u  s,  an  artificial  couch,  merely  for  men,  a  bed,  like 
\eKTpov.  (v.  279.) 

Cubitus,  see  Ulna .  *  _  Cudere,  see  Verberare. 

Cudo,  see  Cassis. 

Culcita  ;  Pulvinus  ;  Pulyinar.  C  u  1  c  i  t  a  (from 
calcare  ?)  is  a  hard-stuffed  pillow ;  p  u  1  v  i  n  u  s  and 
p  u  1  v  i  n  a  r,  a  soft  elastic  pillow  ;  p  u  1  v  i  n  u  s,  such 
as  is  used  on  ordinary  civil  occasions  ;  p  u  1  v  i  n  a  r, 
such  as  is  used  on  solemn  religious  occasions,  (vi.  89.) 

Culmen;  Fastigium.  Culmen  means  the  top, 
the  uppermost  line  of  the  roof ;  fastigium,  the 
summit,  the  highest  point  of  this  top,  where  the  spars 
of  the  roof  by  sloping  and  meeting  form  an  angle ; 
therefore  fastigium  is  a  part  of  culmen.  Yirg. 
iEn.  ii.  458.  Evado  ad  summi  fastigia  culminis.  Liv. 
xl.  2.  Yitruv.  iv.  2.  Arnob.  ii.  12.  And  figuratively 
culmen  denotes  the  top  only,  with  a  local  reference, 
as  the  uppermost  and  highest  point,  something  like 
Ko\ocj)(o v  ;  but  fastigium  with  reference  to  rank,  as 
the  principal  and  most  imposing  point  of  position,  some¬ 
thing  like  Kopv<p7] ;  therefore  culmen  tectiis  only 
that  which  closes  the  building,  but  fastigium  that 
which  crowns  it;  and  fastigium  also  denotes  a 
throne,  whence  culmina  montium  is  a  much  more  usual 
term  than  fastigia.  (ii.  111.) 

Culmus  ;  Calamus  ;  Stipula  ;  Spica  ;  Arista  ;  A$- 
undo  ;  Canna.  1.  Culmus  means  the  stalk,  with  refer¬ 
ence  to  its  slender  height,  especially  of  corn  ;  calamus 
(/caXa/xo?)  with  reference  to  its  hollowness,  especially  of 
reeds.  2.  Culmus  means  the  stalk  of  corn,  as  bearing 


CULMUS  —  CULPA. 


51 


the  ear,  as  the  body  the  head,  as  an  integral  part  of  the 
whole ;  s  t  i  p  u  1  a,  as  being  compared  with  the  ear,  a 
worthless  and  useless  part  of  the  whole,  as  stubble.  3. 
S  p  i  c  a  is  the  full  ear,  the  fruit  of  the  corn-stalk,  with¬ 
out  respect  to  its  shape,  arista,  the  prickly  ear,  the 
tip  or  uppermost  part  of  the  stalk,  without  respect  to  its 
substance,  sometimes  merely  the  prickles.  Quintil.  i. 
8,  5.  Imitatm  sjjicas  herbulee  inanibus  aristis  ante  mes- 
sem  flavescunt.  4.  Calamus,  as  a  reed,  is  the  gen¬ 
eral  term ;  arundo  (from  poSavos')  is  a  longer  and 
stronger  reed;  canna  (from  kclvcov  ?)  a  smaller  and 
thinner  reed.  Colum.  iv.  32.  Ea  est  arundineti  senec- 
tus,  cum  ita  densatutn  est,  ut  gracilis  et  cannce  similis 
arundo  prodeat.  (v.  219.) 

Culpa;  Noxia;  Noxius;  Nocens;  Sons.  1. 
Culpa  (KKo\d/^rai )  denotes  guilt  as  the  state  of  one 
who  has  to  answer  for  an  injury,  peccatum,  delictum, 
maleficium,  scelus,  flagitium,  or  nefas ;  hence  a  respon¬ 
sibility,  and,  consequently,  a  rational  being  is  supposed, 
in  opp.  to  casus ,  Cic.  Att.  xi.  9.  Yell.  P.  ii.  118,  or  to 
necessitas ,  Suet.  Cl.  15  ;  whereas  n  o  x  i  a,  as  the  state 
of  one  who  has  caused  an  injury,  and  can  therefore  be 
applied  to  any  that  is  capable  of  producing  an  effect,  in 
opp.  to  mnocentia.  Liv.  iii.  42,  2.  Ilia  modo  in  ducibus 
culpa ,  quod  ut  odio  essent  civibus  fecerant ;  alia  omnis. 
penes  milites  noxia  erat.  Cic.  Marc.  13.  Etsi  aliqua 
culpa  tenemur  erroris  humani,  a  scelere  certe  liberati 
sumus ;  and  Ovid,  Trist.  iv,  1,  23.  Et  culpam  in  facto, 
non  scelus  esse  meo,  coll.  4,  8T  ;  hence  c  u  1  p  a  is  used 
as  a  general  expression  for  every  kind  of  fault,  and  es¬ 
pecially  for  a  fault  of  the  lighter  sort,  as  delictum.  2. 
Culpa  and  noxia  suppose  an  injurious  action ;  but 
v  i  t  i  u  m  (from  avarip  drij')  merely  an  action  or  qual¬ 
ity  deserving  censure,  and  also  an  undeserved  natural 
defect.  3.  Nocens,  innocens,  denote  guilt,  or 
absence  of  guilt,  in  a  specified  case,  with  regard  to  a 
single  action ;  but  no'xius,  i  n  n  o  x  i  u  s,  together 
with  the  poetical  words  nocuus,  innocuus,  relate 


52 


CULPARE - CUPIDO. 


» 

to  the  nature  and  character  in  general.  Plant.  Capt. 
iii.  5,  7.  Decet  innocentem  servurn  atque  innoxium 
confidentem  esse  ;  that  is,  a  servant  who  knows  himself 
guiltless  of  some  particular  action,  and  who,  in  general, 
does  nothing  wrong.  4.  Noxius  denotes  a  guilty 
person  only  physically,  as  the  author  and  cause  of  an 
injury,  like  ftXafiepo?  ;  hut  sons  (oporoy)  morally  and 
juridically,  as  one  condemned,  or  worthy  of  condemna¬ 
tion,  like  ^wo?.  (ii.  152.) 

Culpare,  see  Arguere.  Cultus,  see  Vestis. 

Cumulus,  see  Acervus. 

Cum  ;  Cunabula.  C  u  n  se  ( /colrcu )  is  the  cradle 
itself;  incunabula,  the  bed,  etc.,  that  are  in  the 
cradle.  Plaut.  True.  v.  13.  Fasciis  opus  est,  pulvinis, 
cunis ,  incunabula,  (vi.  69.) 

Cunctari  ;  ILesitare  ;  Cessare.  Cunctari 
(from  f vverceiv ,  or  Karkyeiv) ,  means  to  delay  from  con¬ 
sideration,  like  y ueXkeiv ;  h  ae  s  i  t  a  r  e,  from  want  of 
resolution;  cessare  (*;aS7£etp  ?)  from  want  of 
strength  and  energy,  like  o/cveiv.  The  cunctans  delays 
to  begin  an  action ;  the  cessans ,  to  go  on  with  an 
action  already  begun,  (iii.  300.) 

Cuncti,  see  Quisque.  Cupere,  see  Velle. 

Cupido;  Cupiditas;  Libido;  Yoluptas.  1.  Cu¬ 
pid  o  is  the  desire  after  something,  considered  actively, 
and  as  in  action,  in  opp.  to  aversion  ;  whereas  c  u  p  i  d  i- 
t  a  s  is  the  passion  of  desire,  considered  neutrally,  as  a 
state  of  mind,  in  opp.  to  tranquillity  of  mind.  Cupido 
must  necessarily,  cupiditas  may  be,  in  construction 
with  a  genitive,  expressed  or  understood ;  in  this  case, 
cupido  relates  especially  to  possession  and  money, 
cupiditas,  to  goods  of  every  kind.  Yell.  P.  ii.  33. 
Pecuniae  cupidme :  and  further  on,  Interminatam  im¬ 
perii  cupiditatem.  2.  Cupido  and  cupiditas 
stand  in  opp.  to  temperate  wishes  ;  libido  (from  \iy\r) 
the  intemperate  desire  and  capricious  longing  after 
something,  in  opp.  to  rational  will,  ratio ,  Suet.  Aug.  69, 
or  voluntas ,  Cic.  Fam.  ix.  16.  L  i  b  i  d  i  n  e  s  are  lusts, 

I 


* 


CUR - CDRVUS. 


53 


with  reference  to  the  want  of  self-government ;  volup- 
t  a  t  e  s,  pleasures,  in  opp.  to  serious  employments,  or  to 
pains.  Tac.  H.  ii.  31.  Minus  Yitellii  ignavae  voluptates 
quam  Othonis  flagrantissimm  libidines  timebantur.  (v. 
60.) 

Cur  ;  Quare.  Cur  (from  quare  ?  or  /ca>? ;)  serves 
both  for  actual  questions,  and  for  interrogative  forms  of 
speech ;  whereas  quare  serves  for  those  questions 
only,  to  which  we  expect  an  answer,  (vi.  93.) 

Cura  ;  Sollicitudo  ;  Angor  ;  Dolor  ;  JSgritudo. 
Cura,  sollicitudo,  and  angor,  mean  the  disturb¬ 
ance  of  the  mind  with  reference  to  a  future  evil  and 
danger ;  cura  (from  the  antiquated  word  coera ,  from 
KOLpavos)  as  thoughtfulness,  uneasiness,  apprehension, 
in  opp.  to  incuria ,  like  (fipovrcs ;  sollicitudo,  as 
sensitiveness,  discomposure,  anxiety,  in  opp.  to  Securi¬ 
tas,  Tac.  H.  iv.  58,  like  gepc/uva;  angor  (from  cly^co') 
as  a  passion,  anguish,  fear,  in  opp.  to  solutus  animus ; 
■whereas  dolor  and  ae  g  r  i  t  u  d  o  relate  to  a  present 
evil ;  dolor  (from  S \av  ?)  as  a  hardship  or  pain,  in 
opp.  to  gaudium ,  d\yos  ;  as  g  r  i  t  u  d  o,  as  a  sickness 
of  the  soul,  like  avia,  in  opp.  to  alacritas.  Cic.  Tusc.  v. 
16.  Cic.  Fin.  i.  22.  Nec  praeterea  res  ulla  est,  quas 
sua  natura  aut  sollicitare  possit  aut  angere.  Accius  * 
apud  Non.  Ubi  cura  est,  ibi  anxitudo.  Plin.  Ep.  ii.  11. 
Caesar  mihi  tantum  studium,  tantam  etiam  curam  — 
nimium  est  enim  dicere  sollicitudmem  —  praestitit,  ut, 
etc.  Quintil.  viii.  pr.  20.  Curam  ego  verborum,  rerum 
volo  esse  sollicitudincm.  (iv.  419.) 

Curvus  ;  Uncus  ;  Pandus  ;  Incurvus  ;  Recurvus  ; 
Reduncus  ;  Repandus  ;  Aduncus.  1.  Curvus,  or 
in  prose  mostly  curvatus,  denotes,  as  a  general  ex¬ 
pression,  all  crookedness,  from  a  slight  degree  of  crook¬ 
edness  to  a  complete  circle  ;  uncus  supposes  a  great 
degree  of  crookedness,  approaching  to  a  semi-circle,  like 
the  form  of  a  hook ;  pandus,  a  slight  crookedness, 
deviating  but  a  little  from  a  straight  line,  like  that  which 
slopes.  2.  The  c  u  r  v  a  form  a  continued  crooked 


54 


CUSPIS - DEFENDERE. 


line ;  the  incurva  suppose  a  straight  line  ending  in 
a  curve,  like  hr  waging,  the  augur’s  staff,  for  example, 
or  the  form  of  a  man  who  stoops,  etc.  3.  Recurvus, 
reduncus,  and  repandus,  denote  that  which  is 
bent  outwards  ;  a  d  u  n  c  u  s,  that  w'hich  is  bent  inwards. 
Plin.  Ii.  N.  xi.  37.  Cornua  aliis  adunca ,  aliis  redmica. 
(v.  184.) 

Cuspis,  see  Acies. 

Custodia  ;  Carcer  ;  Ergastulum.  C  u  s  t  o  d  i  a 
(from  fcev^co^)  is  the  place  where  prisoners  are  confined, 
or  the  prison  ;  carcer  (/ cap/capov ,  redupl.  of  /cap/?, 
circus),  that' part  of  the  prison  that  is  meant  for  citi¬ 
zens  ;  ergastulum  (from  ipyd&gai,  or  eipyco) , 
the  house  of  correction  for  slaves. 

Cutis,  see  Tergus.  Cyathus,  see  Poculum. 

Cymba,  see  Navigium. 


D. 

Damnum  ;  Detrimentum  ;  Jactura.  Damnum 
(Sairavrj)  is  a  loss  incurred  by  one’s  self,  in  opp.  to  lu¬ 
crum.  Plaut.  Cist.  i.  1,  52.  Capt.  ii.  2,  77.  Ter.  Heaut. 
iv.  4,  25.  Cic.  Fin.  v.  30.  Sen.  Ben.  iv.  1.  Tranq.  15; 
whereas  detrimentum  (from  detrivisse)  means  a 
loss  endured,  in  opp.  to  emolumentum.  Cic.  Fin.  i.  16. 
iii.  29  ;  lastly,  jactura  is  a  voluntary  loss,  by  means 
of  which  one  hopes  to  escape  a  greater  loss  or  evil,  a 
sacrifice.  Hence  damnum  is  used  for  a  fine ;  and 
in  the  form,  Yideant  Coss.,  ne  quid  resp.  detrimenti  ca¬ 
piat,  the  word  damnum  could  never  be  substituted  for 
detrimentum.  (v.  251.) 

Dapes,  see  Ppulce.  Deamare,  see  Diligere. 

Deambulare,  see  Ambulare. 

Debere,  see  JVecesse  est.  Decernere,  see  Pestinare. 

Decipere,  see  Fallere.  Declarare,  see  Ostendere. 

Decorare,  sec  Comere.  Dedecus,  see  Ignominia. 

Dedicare,  see  Sacrare.  Deducere,  see  Comitari. 

Deesse,  see  Abesse.  Defendere,  see  Tueri. 


DEFICERE - DELICTUM. 


55 


Deficere,  see  Abesse  and  Turboe.' 

Deflere,  see  Lacrimare.  Deformis,  see  Teeter. 

Degere,  see  Agere.  De  integro,  see  Iter um. 

Delectatio,  see  Oblectatio. 

Delere,  see  Abolere. 

Delibutus  ;  Unctus  ;  Oblitus.  D  e  1  i  b  u  t  u  s 
(from  \elj3etv ,  \i/3d£eLv'),  besmeared  with  something 
greasy,  is  the  general  expression ;  unctus  (from 
vypo<;  ?  or  vpyeiv  ?)  means  anointed  with  a  pleasant 
ointment ;  and  oblitus  from  oblino),  besmeared  with 
something  impure,  (vi.  98.) 

Delictum  ;  Peccatum  ;  Malefactum  ;  Maleficium  ; 
Facinus  ;  Flagitium  ;  Scelus  ;  Nefas  ;  Impietas.  1. 
Delictum  and  peccatum  denote  the  lighter  sort 
of  offences ;  delictum,  more  the  transgression  of 
positive  laws,  from  levity  ;  peccatum  (from  7ra^u?), 
rather  of  the  laws  of  nature  and  reason,  from  indiscre¬ 
tion.  2.  A  synonyme  and  as  it  were  a  circumlocution 
of  the  above  words  is  malefactum;  whereas  male¬ 
ficium  and  facinus  involve  a  direct  moral  refer¬ 
ence  ;  maleficiumis  any  misdeed  which,  as  spring¬ 
ing  from  evil  intention,  deserves  punishment ;  but  f  a  c  i- 
n  u  s,  a  crime  which,  in  addition  to  the  evil  intention, 
excites  astonishment  and  alarm  from  the  extraordinary 
degree  of  daring  requisite  thereto.  3.  There  are  as 
many  sorts  of  evil  deeds,  as  there  are  of  duties,  against 
oneself,  against  others,  against  the  gods ;  flagitium 
(from  (Skar/is)  is  an  offence  against  oneself,  against 
one’s  own  honor,  by  gluttony,  licentiousness,  cowardice  ; 
in  short,  by  actions  which  are  not  the  consequence  of 
unbridled  strength,  but  of  moral  weakness,  as  evincing 
ignavia ,  and  incurring  shame ;  whereas  scelus 
(cnckgpov)  is  an  offence  against  others,  against  the  right 
of  individuals,  or  the  peace  of  society,  by  robbery,  mur¬ 
der,  and  particularly  by  sedition,  by  the  display,  in 
short,  of  malice  ;  n  e  f  a  s  (a^arop)  is  an  offence  against 
the  gods,  or  against  nature,  by  blasphemy,  sacrilege, 
murder  of  kindred,  betrayal  of  one’s  country;  in  short, 


I 


56  DELIGERE - DEPLORARE. 

by  the  display  of  impietas ,  an  impious  outrage.  Tac.  G. 
12.  (ii.  189.) 

Deligere  ;  Eligere.  Deligere  means  to  choose, 
in  the  sense  of  not  remaining  undecided  in  one’s  choice  ; 
eligere,  to  choose,  in  the  sense  of  not  taking  the  first 
thing  that  comes,  (v.  98.) 

Delirium,  see  Amens.  Delubrum,  see  Templum. 

Demens,  see  Amens. 

/ 

Demere  ;  Adimere  ;  Eximere  ;  Auferre  ;  Eri- 
pere  ;  Surripere  ;  Furari.  1.  Demere,  adimere, 
and  eximere,  denote  a  taking  away  without  force  or 
fraud ;  demere  (from  de-imere)  means  to  take  away 
a  part  from  a  whole,  which  thereby  becomes  less,  in  opp. 
to  addere ,  or  adjicere.  Cic.  Orat.  ii.  25.  Fam.  i.  7. 
Acad.  iv.  16<  Cels.  i.  8.  Liv.  ii.  60  ;  adimere,  to 
take  away  a  possession  from  its  possessor,  who  thereby 
becomes  poorer ,  in  opp.  to  dare  and  redder e.  Cic.  Yerr. 
i.  52.  Fam.  viii.  10.  Phil.  xi.  8.  Suet.  Aug.  48.  Tac. 
Ann.  xiii.  56;  eximere,  to  remove  an  evil  from  a 
person  oppressed  by  it,  whereby  he  feels  himself  light¬ 
ened.  2.  Auferre,  eripere,  surripere,  and 
furari,  involve  the  notion  of  an  illegal  and  unjust  tak¬ 
ing  away  ;  a  u  f  e  r  r  e,  as  a  general  expression  for  taking 
away  anything ;  eripere,  by  force  to  snatch  away ; 
surripere  and  furari,  secretly  and  by  cunning ;  but 
surripere  may  be  used  for  taking  away  privily,  even 
when  just  and  prudent  self-defence  may  be  pleaded  as 
the  motive  ;  whereas  furari  (( ficopciv ,  (f>epa i)  is  only 
applicable  to  the  mean  handicraft  of  the  thief.  Sen. 
Prov.  5.  Quid  opus  fuit  auferre  f  accipere  potuistis  ; 
sed  ne  nunc  quidem  aaferetis ,  quia  nihil  eripitu  nisi  re- 
tinenti.  Cic.  Yerr.  i.  4,  60.  Si  quis  clam  surripiat  aut 
eripiat  pal  am  atque  auferat:  and  ii.  1,  8.  Non  farem 
sed  ereptorem.  (iv.  123.) 

Demoliri,  see  Destruere.  Demori,  see  Mors. 

Denegare,  see  Negare.  Densus,  see  Augustus. 

Dknuo,  see  Iterum. 

Deplorare,  see  Lacrimare . 


DEPRAVARE - DESTRUERE. 


57 


Depravare  ;  Corrumpere.  Depravare  denotes 
to  make  anything  relatively  worse,  provided  it  is  still 
susceptible  of  amendment,  as  being  merely  perverted 
from  its  proper  use ;  whereas  c  o  r  r  u  m  pere  denotes 
to  make  anything  absolutely  bad  and  useless,  so  that  it 
is  not  susceptible  of  amendment,  as  being  completely 
spoilt,  (v.  321.) 

Deridere,  see  Ridere.  Desciscere,  see  Turbec. 

Deserere,  see  Relinquere.  Desertum,  see  Solitudo. 

Desiderare,  see  Requirere.  Desidia,  see  Ignavia. 

Desinere  ;  Desistere.  Desinere  denotes  only 
a  condition  in  reference  to  persons,  things,  and  actions, 
as,  to  cense;  whereas  desistere,  an  act  of  the  will, 
of  which  persons  only  are  capable,  as  to  desist,  (iii. 
101.) 

Desolatus,  see  Relinquere. 

Desperans,  see  JExspes.  Despicere,  see  Spernere . 

Destinare  ;  Obstinare  ;  Decernere  ;  Statuere  ; 
Constituere.  1.  Destinare  and  obstinare 
denote  forming  a  resolution  as  a  psychological,  whereas 
decernere  and  statuere  as  a  political,  act.  2. 
Destinare  means  to  form  a  decided  resolution,  by 
which  a  thing  is  set  at  rest ;  obstinare,  to  form  an 
unalterable  resolution,  whereby  a  man  perseveres  with 
obstinacy  and  doggedness.  3.  Decernere  denotes 
the  final  result  of  a  formal  consultation,  or,  at  least,  of  a 
deliberation  approaching  the  nature  and  seriousness  of 
a  collegial  discussion ;  statuere,  to  settle  the  termi¬ 
nation  of  an  uncertain  state,  and  constituere  is  the 
word  employed,  if  the  subject  or  object  of  the  transac¬ 
tion  is  a  multitude.  Cic.  Fr.  Tull.  Hoc  judicium  sic 
expectatur,  ut  non  unae  rei  statui ,  sed  omnibus  constitui 
putetur.  (iv.  178.) 

Destinatio,  see  Pervieaeia . 

Destituere,  see  Relinquere . 

Destruere  ;  Demoliri.  Destruere  means  to 
pull  down  an  artificially  constructed,  demoliri,  a 
solid,  building,  (vi.  2.) 


58 


DETERIOR - DICERE. 


Deterior  ;  Pejor.  D  e  t  e  r  i  o  r  (a  double  compa¬ 
rative  from  de)  means,  like  yeipwv,  that  which  has  de¬ 
generated  from  a  good  state,  that  which  has  become  less 
worthy;  whereas  pejor  (from  7re£o?),  like  kclklcdv , 
that  which  has  fallen  from  bad  to  worse,  that  which  is 
more  evil  than  it  was.  Hence  Sallust.  Or.  Phil.  3. 
JEmilius  omnium  flagitiorum  postremus,  qui  pejor  an  ig- 
navior  sit  deliberari  non  potest : — in  this  passage  deterior 
would  form  no  antithesis  to  ignavior.  The  deterrimi 
are  the  objects  of  contempt,  the  pessimi  of  abhorrence ; 
Catullus  employs  the  expression  pessimas  puellas ,  4  the 
worst  of  girls,’  in  a*  jocular  sense,  in  a  passage  where 
this  expression  has  a  peculiar  force  ;  whereas  deterrimus 
could,  under  no  circumstances,  be  employed  as  a  jocular 
expression,  any  more  than  the  words  wretched ,  depraved. 
(i.  53.) 

Detestari,  see  Abominari.  Detinere,  see  Manefe. 

Detrectatio,  see  Invidia. 

Detrimentum,  see  Damnum.  Deus,  see  Numen. 

Deversorium  ;  Hospitium  ;  Caupona  ;  Taberna  ; 
Popina  ;  Ganeum.  Deversorium  is  any  house 
of  reception  on  a  journey,  whether  one’s  own  property, 
or  that  of  one’s  friends,  or  of  inn-keepers  ;  hospitium, 
an  inn  for  the  reception  of  strangers ;  caupona  (from 
KapTTovcfecu  ?)  a  tavern  kept  by  a  publican.  These 
establishments  afford  lodging  as  well  as  food  ;  whereas 
t  a  b  e  r  n  ae,  poping,  g  a  n  e  a,  only  food,  like 
restaurateurs;  tabernse  (from  trabes?),  for  the 
common  people,  as  eating-houses  ;  p  o  p  i  n  oe  (from 
popa,  Trejrai'),  for  gentlefolks  and  gourmands,  like  ordi¬ 
naries  ;  g  a  n  e  a  (from  Ivqavos  ?),  for  voluptuaries, 
(vi.  101.) 

Devincire,  see  Ligare.  Dicare,  see  Sacrare. 

Dicere  ;  Aio  ;  Inquam  ;  Asseverare  ;  Affirmare  ; 
Contendere  ;  Fari  ;  Fabulari.  1.  Dicere  denotes 
to  say,  as  conveying  information,  in  reference  to  the 
hearer,  in  opp.  to  tacere ,  like  the  neutral  word  loqui. 
Cic.  Hull.  ii.  1.  Ver.  ii.  1,  71,  86.  Plin.  Ep.  iv.  20. 


DICERE.  59 

vii.  6,  like  \eyeuv ;  but  a  i  o  expresses  an  affirmation, 
with  reference  to  the  speaker,  in  opp.  to  nego.  Cic. 
Off.  iii.  23.  Plaut.  Rud.  ii.  4,  14.  Terent  Eun.  ii.  2, 
21,  like  <j>dvai .  2.  A  i  t  is  in  construction  with  an  indi¬ 

rect  form  of  speech,  and  therefore  generally  governs  an 
infinitive  ;  whereas  i  n  q  u  i  t  is  in  construction  with  a 
direct  form  of  speech,  and  therefore  admits  an  indica¬ 
tive,  imperative,  or  conjunctive.  3.  A  i  o  denotes  the 
simple  affirmation  of  a  proposition  by  merely  expressing 
it,  whereas  asseverare,  affirmare,  conten¬ 
dere,  denote  an  emphatic  affirmation  ;  asseverare 
is  to  affirm  in  earnest,  in  opp.  to  a  jocular,  or  even  light 
affirmation,  jo cari.  Cic.  Brut.  85;  affirmare,  to 
affirm  as  certain,  in  opp.  to  doubts  and  rumors,  dubitare , 
Divin.  ii.  3,  8 ;  contendere,  to  affirm  against  con¬ 
tradiction,  and  to  maintain  one’s  opinion,  in  opp.  to 
yielding  it  up,  or  renouncing  it.  4.  Die  ere  ( Sel^cu ) 
denotes  to  say,  without  any  accessory  notion,  whereas 
loqui  ( \afcelv ),  as  a  transitive  verb,  with  the  con¬ 
temptuous  accessory  notion  that  that  which  is  said  is 
mere  idle  talk.  Cic.  Att.  xiv.  4.  Horribile  est  quae 
loquantur ,  quae  minitentur.  5.  Loqui  denotes  speak¬ 
ing  in  general;  fabulari,  a  good-humored,  or,  at 
least,  pleasant  mode  of  speaking,  to  pass  away  the  time, 
in  which  no  heed  is  taken  of  the  substance  and  import 
of  what  is  said,  like  \aXel v;  lastly,  die  ere,  as  a 
neuter  verb,  denotes  a  speech  prepared  according  to  the 
rules  of  art,  a  studied  speech,  particularly  from  the 
rostrum,  like  \ey ecu.  Liv.  xlv.  39.  Tu,  centurio,  miles, 
quid  de  imperatore  Paulo  senatus  decreverit  potius 
quam  quid  Sergio  Galba  fabuletur  audi,  et  hoc 
dicere  me  potius  quam  ilium  audi ;  ille  nihil  prae- 
terquam  loqui ,  et  id  ipsum  maledice  et  maligne  didicit. 
Cic.  Brut.  58.  Scipio  sane  mihi  bene  et  loqui  videtur  et 
■dicere.  Orat.  iii.  10.  Neque  enim  conamur  docere  eum 
dicere  qui  loqui  nesciat.  Orat.  32.  Muren.  34,  71. 
Suet.  Cl.  4.  Qui  tarn  loquatur ,  qui  possit  quum 

declamat  o-cMpibs  dicere  quae  dicenda  sunt  non  video. 


DICTERIUM - DIFFERRE. 


60 

6.  F  a  r  i  ( <f>avcu )  denotes  speaking,  as  the  mechanical 
use  of  the  organs  of  speech  to  articulate  sounds  and 
words,  nearly  in  opp.  to  infantem  esse  ;  whereas  1  o  q  u  i 
( Xa/ceiv ),  as  the  means  of  giving  utterance  to  one’s 
thoughts,  in  opp.  to  tacere.  And  as  f  a  r  i  may  be 
sometimes  limited  to  the  utterance  of  single  words,  it 
easily  combines  with  the  image  of  an  unusual,  imposing, 
oracular  brevity,  as  in  the  decrees  of  fat e,fati  ;  whereas 
1  o  q  u  i,  as  a  usual  mode  of  speaking,  is  applicable  to 
excess  in  speaking,  loquacitas.  (iv.  1.) 

Dicterium,  see  Verbum. 

Dicto  audientem  esse,  see  Parere. 

Dies  ;  Tempus  ;  Tempestas  ;  Die  ;  Interdiu.  1. 
Dies  (from  eVSto?)  denotes  time  in  its  pure  abstract 
nature,  as  mere  extension  and  progression ;  whereas 
tempus  and  tempestas,  with  a  qualifying  and 
physical  reference,  as  the  weather  and  different  states 
of  time ;  tempus  denotes  rather  a  mere  point  of 
time,  an  instant,  an  epoch  ;  tempestas,  an  entire 
space  of  time,  a  period.  Hence  dies  docebit  re¬ 
fers  to  a  long  space  of  time,  after  the  lapse  of  which  in¬ 
formation  will  come,  like  ;  whereas  tempus 

docebit  refers  to  a  particular  point  of  time  which 
shall  bring  information,  like  iccupos.  (iv.  267.)  2.  Dio 
means  by  the  day,  in  opp.  to  by  the  hour  or  the  year ; 
whereas  interdiu  and  d  i  u,  by  day,  in  opp  to  noctu ; 
but  interdiu  stands  in  any  connection  ;  d  i  u  only  in 
direct  connection  with  noctu.  (iv.  288.) 

Dies  festi,  see  Solemnia. 

Differre  ;  Proferre  ;  Procrastinare  ;  Proro- 
gare.  1.  Differre  denotes  delay  in  a  negative 
sense,  whereby  a  thing  is  not  done  at  present,  but  laid 
aside ;  whereas  proferre  and  procrastinare, 
delay  in  a  positive  sense,  as  that  which  is  to  take  place 
at  a  future  time ;  proferre  refers  to  some  other 
time  in  general ;  procrastinare,  to  the  very  next 
opportunity.  2.  D  i  f  f  e  r  e  denotes  an  action,  the  be¬ 
ginning  of  which  is  put  off;  prorogare,  a  condition 


DIFFICILIS - DILIGERE. 


61 


or  state,  the  ending  of  which  is  put  off,  as  to  protract, 

(vi.  102.) 

Difficilis,  see  Arduus  and  Austerus. 

Digladiari,  see  Pugnare. 

Dignum  esse,  see  Merere.  Diligentia,  see  Opera. 

Diligere  ;  Am  are  ;  Deamare  ;  Aeamare  ;  Cari- 
tas  ;  Amor  ;  Pietas.  1.  D  i  1  i  g  e  r.  e  (from  dXeyew') 
is  love  arising  from  esteem,  and,  as  such,  a  result  of  re¬ 
flection  on  the  worth  of  the  beloved  object,  like  < pc\eiv ; 
whereas  amare  is  love  arising  from  inclination,  which 
has  its  ground  in  feeling,  and  is  involuntary,  or  quite 
irresistible,  like  epav,  epaa^iai;  diligere  denotes  a 
purer  love,  winch,  free  from  sensuality  and  selfishness, 
is  also  more  calm;  amare,  a  warmer  love,  which, 
whether  sensual  or  platonic,  is  allied  to  passion.  Cic. 
Att.  xiv.  17.  Tantum  accessit  ut  mihi  nunc  denique 
amare  videar,  ante  dilexisse.  Fam.  xiii.  47.  Brut.  i.  1. 
Plin.  Ep.  iii.  9.  2.  A  mare  means  to  iove  in  general ; 

deamare,  as  an  intensive,  to  love  desperately,  like 
amore  deperire ;  and  adamare,  as  an  inchoative,  to 
fall  in  love.  3.  Caritas,  in  an  objective  sense, 
means  to  be  dear  to  some  one  ;  a  m  o  r,  to  hold  some  one 
dear :  hence  the  phrases,  Caritas  apud  aliquem  ;  amor 
erga  aliquem.  4.  Caritas,  in  a  subjective  sense,  de¬ 
notes  any  tender  affection,  especially  that  of  parents  to¬ 
wards  their  children,  without  any  mixture  of  sensuality, 
and  refers  merely  to  persons,  like  d’yairg  or  crropp/] ; 
wFereas  amor  denotes  ardent  passionate  love  to  per¬ 
sons  or  things,  like  epco?  ;  lastly,  pietas  (from 
-v/a^?),  the  instinctive  love  to  persons  and  things,  which 
we  are  bound  to  love  by  the  holy  ties  of  nature,  the 
gods,  those  related  to  us  by  blood,  one’s  native  country, 
and  benefactors.  Caritas  rejoices  in  the  beloved 
object  and  its  possession,  and  shows  itself  in  friendship 
and  voluntary  sacrifices ;  amor  wishes  evermore  to  get 
the  beloved  object  in  its  power,  and  loves  with  a  restless 
unsatisfied  feeling;  pietas  follows  a  natural  impulse 
and  religious  feeling,  (iv.  97.) 

F 


62 


DILUCULUM - DISCERNERE. 


Diluculum,  see  Mane. 

Dimetari,  Dimetiri,  see  Metiri. 

Dimicare,  see  Pugnare.  Dimittere,  see  Mittere . 

Dirimere,  see  Dividere.  Diripere,  see  Vastare. 

Dirus,  see  Atrox. 

Disceptatio  ;  Litigatio  ;  Controversy  ;  Con- 
tentio  ;  Altercatio  ;  Jurgium  ;  Rixa.  1.  D  i  s- 
cept  a  tio,  litigatio,  and  controversia,  are  dis¬ 
sensions,  the  settling  of  which  is  attempted  quietly,  and 
in  an  orderly  way ;  contentio,  altercatio,  and 
jurgium,  such  as  are  conducted  with  passion  and 
vehemence, but  which  are  still  confined  to  words;  rixrn 
(opeVn? 9),  such  as,  like  frays  and  broils  come  to  blows, 
or  at  least  threaten  to  come  to  blows,  and  are  mid-wTay 
between  jurgium  and  pugna.  Liv.  xxxv.  17.  Ex 
disceptatione  alter cationem  fecerunt.  Tac.  Hist.  i.  64. 
Jurgia  primum,  mox  rixa  inter  Batavos  et  legionarios. 
Dial.  26.  Cassius  Severus  non  pugnat,  sed  rixatur. 
2.  Controversia  takes  place  between  two  parties 
the  moment  they  place  themselves  in  array  on  opposite 
sides ;  disceptatio,  when  they  commence  disputing 
with  each  other,  in  order  to  arrive  at  the  path  of  truth, 
or  to  discover  what  is  right,  but  without  a  hostile  'feel¬ 
ing  ;  litigatio,  when  a  hostile  feeling  and  a  personal 
interest  are  at  the  bottom  of  the  dispute.  3.  Con¬ 
tentio  would  maintain  the  right  against  all  opponents, 
and  effect  its  purpose,  whatever  it  may  be,  by  the 
strenuous  exertion  of  all  its  faculties  ;  altercatio 
would  not  be  in  debt  to  its  opponent  a  single  word,  but 
have  the  last  wTord  itself ;  jurgium  (from  opyg')  will, 
without  hearkening  to  another,  give  vent  to  its  ill-humor 
by  harsh  words.  Contentio  presents  the  serious 
image  of  strenuous  exertion  ;  altercatio,  the  comic 
image  of  excessive  heat,  as  in  women’s  quarrels ;  jur¬ 
gium,  the  hateful  image  of  rude  anger,  (v.  274.) 

Discernere  ;  Distinguere.  Discernere  (&a- 
Kpiveiv)  means  to  distinguish  by  discrimination  and 
judgment ;  distinguere  ( SiaarL^ac ,  or  Siarey  yeti/), 
by  signs  and  marks,  (vi.  103.) 


DISCIPLINE 


DISSERERE. 


63 


« 


Discipline,  see  Literce.  Discrimen,  see  Tentare. 

Disertus  ;  Facundus  ;  Eloquens.  D  i  s  e  r  t  u  s 
and  facundus  denote  a  natural  gift  or  talent  for 
speaking,  whereas  eloquens,  an  acquired  and  culti¬ 
vated  art.  Disertus  is  he  who  speaks  with  clear¬ 
ness  and  precision  ;  facundus,  he  who  speaks  with 
elegance  and  beauty;  eloquens,  he  who  combines 
clearness  and  precision  with  elegance  and  beauty.  The 
disertus  makes  a  good  teacher,  who  may  nevertheless  be 
confined  to  a  one-sided  formation  of  intellect  ;  the 
facundus  is  a  good  companion,  whose  excellence  may 
nevertheless  be  confined  to  a  superficial  adroitness  in 
speaking,  without  acuteness  or  depth,  whereas  the  elo- 
quens ,  whether  he  speaks  as  a  statesman  or  as  an  author, 
must,  by  talent  and  discipline  in  all  that  relates  to  his 
art,  possess  a  complete  mastery  over  language,  and  the 
resources  of  eloquence,  j  Cic.  Orat.  5,  19.  Antonius 
.  .  .  .  disertos  ait  se  vidisse  multos,  eloquentem  omnino 
neminem.  Quintil.  viii.  pr.  13.  Diserto  satis  dicere 
quse  oporteat ;  ornate  autem  dicere  proprium  est  elo- 
quentissimi.  Suet.  Cat.  53.  Eloquentioe  quam  pluri- 
mum  adtendit,  quantumvis  facundus  et  promptus.  (iv. 

14-> 

Dispar,  see  JEquus.  Dispertire,  see  Dividere. 

Disputare,  see  Disserere . 

Disserere  ;  Disputare.  Disserere  (fiepeiv) 
means  to  express  an  opinion  in  a  didactic  form,  and  at 
the  same  time  to  explain  the  grounds  of  that  opinion  ; 
but  disputare  (fiaTrv^ea^saL)  in  a  polemical  form, 
and  to  take  into  consideration  the  arguments  against  it, 
and  with  one’s  opponent,  whether  an  imaginary  person 
or  actually  present,  to  weigh  argument  against  argu¬ 
ment,  and  ascertain  on  which  side  the  balance  truth  lies. 
The  disserens  takes  only  a  subjective  view  of  the  ques¬ 
tion  ;  but  the  disqmtans  would  come  at  a  result  of  ob¬ 
jective  validity.  Disserere,  moreover,  denotes  a 
freer,  disputare  a  more  methodical  discussion  of  the 
subject.  Cic.  Rep.  iii.  16.  i.  24.  Fin.  i.  9,  31.  Orat. 
ii.  3,  13.  (iv.  19.) 


64 


DISTINGUErTe - DIVINARE. 


Di  sting  uere,  see  Discernere. 

Distribuere,  see  Divider e. 

Diu,  Diutius,  Diutinus,  see  Pridem. 

Divellere,  see  Frangere.  Diversus,  see  Varius. 

Dividere  ;  Partiri  ;  Dirimere  ;  Dispertire  ; 
Distribuere.  1.  Dividere  and  dirimere  mean 
to  divide  something,  merely  in  order  to  break  the  unity 
of  the  whole,  and  separate  it  into  parts,  whereas  par¬ 
tiri  means  to  divide,  in  order  to  get  the  parts  of 
the  whole,  and  to  be  able  to  dispose  of  them.  Hence 
the  phrases  divide  et  impera ,  and  dividere  sen- 
tentias ,  but  partiri  prcedam.  2.  D  i  v  i  s  i  o  denotes, 
theoretically,  the  separation  of  a  genus  into  its  species, 
whereas  p  a  r  t  i  t  i  o,  the  separation  of  the  whole  into  its 
parts.  Quintil.  v.  10,  63.  Cic.  Top.  5.  3.  Dividere 
refers  to  a  whole,  of  which  the  parts  are  merely  locally 
and  mechanically  joined,  and  therefore  severs  only  an 
exterior  connection  ;  but  dirimere  refers  to  a  whole, 
of  which  the  parts  organically  cohere,  and  destroys  an 
interior  connection.  Liv.  xxii.  15.  Casilinum  urbs  .  .  . 
Yolturno  flumine  dirempta  Falernum  ac  Campanum 
agrum  dividit :  for  the  separation  of  a  city  into  two 
halves  by  a  river,  is  an  interior  separation,  whereas  the 
separation  of  two  neighboring  districts  by  a  city,  is  an 
exterior  separation.  4.  Dividere  means  also  to 
separate  into  parts,  without  any  accessory  notion,  where¬ 
as  dispertire,  with  reference  to  future  possessors, 
and  distribuere,  with  reference  to  the  right  owners, 
or  to  proper  and  suitable  places,  (iv.  156.) 

Divinare  ;  Prosagire  ;  Prosentire  ;  Provi¬ 
ders  ;  Vaticinari  ;  Prodicere.  1.  Divinare 
denotes  foreseeing  by  divine  inspiration  and  supernatural 
aid,  like  pavrevea^aai ;  praesagire  (prm  and  gy  elcr- 
Sat),  in  a  natural  way,  by  means  of  a  peculiar  organi¬ 
zation  of  mind  bordering  on  the  supernatural  ;  prae- 
s e n t i r e  and  praevidere,  by  an  unusual  measure 
of  natural  talent ;  praesentire,  by  immediate  pre¬ 
sentiment ;  praevidere,  by  foresight,  by  an  acute 


DIVITIiE - DOCTRINA. 


G5 


and  happy  combination.  2.  Divinare,  etc.,  are 
merely  acts  of  perception,  whereas  vaticinatio  and 
p  r  ge  d  i  c  t  i  o,  the  open  expression  of  what  is  foreseen  ; 
vaticinatio,  that  of  the  divinans  and  prcesagiens , 
like  7 Tpotyr/Teia,  prophecy  ;  but  p  r  se  d  i  c  t  i  o,  that  of 
the  prcesentiens  and  prcevidens ,  prediction,  (vi.  105.) 

Divitle  ;  Opes  ;  G-az^e  ;  Locuples  ;  Opulentus  ; 
Copiosus.  1.  Divitiae  and  gazae  denote  riches 
quite  generally,  as  professions  and  the  means  of  satisfy¬ 
ing  one’s  wishes  of  any  sort,  whereas  opes,  as  the 
means  of  attaining  higher  ends,  of  aggrandizing  one’s 
self,  and  of  acquiring  and  maintaining  influence.  D  i- 
v  i  t  i  ae  (from  heveuv )  denotes  the  riches  of  a  private  per¬ 
son,  like  7 tXouto?  ;  opes  (opulentus,  TroAaV),  the 
instrument  of  the  statesman,  or  of  the  ambitious  in 
political  life  ;  g  a  z  ae,  the  treasure  of  a  king  or  prince, 
like  ^TjcravpoL.  2.  Dives  means  rich  in  opp.  to 
poor,  Quintil.  v.  10,  26,  like  7 rXoucrto?  ;  locuples 
(loculos  7rX?^&)p),  well-off,  in  opp.  to  egens ,  egenus ,  Cic. 
Plane.  35.  Dos.  Com.  8,  like  d^veto?  ;  opulentus 
and  copiosus,  opulent,  in  opp.  to  inops ,  Cic.  Parad. 
6.  Tac.  H.  iii.  6,  like  evrropos.  (v.  81.) 

Divortium,  see  Repudium.  Divus,  see  Numen. 

Doctor ,  Preceptor;  Magister.  Doctor  means 
the  teacher, #as  far  as  he  imparts  theory,  with  reference 
to  the  student,  in  opp.  to  the  mere  hearer  ;  p  r  ae  c  e  p- 
t  o  r,  as  far  as  he  leads  to  practice,  in  reference  to  the 
pupil, in  opp.  to  the  mere  scholar  ;  magister,  in  a 
general  sense,  with  reference  tojiis  superiority  and 
ascendency  in  knowledge,  in  opp.  to  the  laity.  Cic. 
Orat.  iii.  15.  Yetus  ilia  doctrina  eadem  videtur  et 
recte  faciendi  et  bene  dicendi  magistra,  neque  disjuncti 
doctores ,  sed  iidem  erant  vivendi  prceceptores  atque  di¬ 
cendi.  And.  Mur.  31.  (vi.  105). 

Doctrina  ;  Eruditio.  Doctrina  denotes  learn¬ 
ing  as  a  particular  species  of  intellectual  cultivation, 
whereas  eruditio  the  learned  result,  as  the  crown  of 
intellectual  cultivation.  Doctrina  evinces  a  su- 
F*  5  ' 


66 


DOCTEINA - DOLOR. 


periority  in  particular  branches  of  knowledge,  and 
stands  as  a  co-ordinate  notion  with  exercitatio, 
which  is  distinguished  from  it  by  involving  a  superiority 
in  the  ready  use  of  learning,  and  can  therefore,  even  as 
a  mere  theory,  be  of  more  evident  service  in  practice 
than  that  which  is  indirectly  important ;  e  r  u  d  i  t  i  o 
stands  in  still  closer  relation  to  practice,  and  involves 
the  co-operation  of  the  different  branches  of  knowledge 
and  different  studies  to  the  ennobling  of  the  human  race ; 
it  denotes  genuine  zeal  for  the  welfare  of  mankind  in  an 
intellectual,  as  humanitas  does  in  a  moral,  point  of  view, 
(v.  268.) 

Doctrina,  see  Liter ce. 

Dolor;  Tristitia;  Mcestitia;  Luctus.  1.  Do¬ 
lor  (from  ?)'  denotes  an  inward  feeling 

of  grief,  opp.  to  gaudium ,  Cic.  Phil.  xiii.  20.  Suet. 
Cses.  22,  like  aXyo?  ;  whereas  tristitia,  moeror, 
luctus,  denote  an  utterance  or  external  manifestation 
of  this  inward  feeling.  Tristitia  and  m  oe  s  t  i  t  i  a 
are  the  natural  and  involuntary  manifestation  of  it  in 
the  gestures  of  the  body  and  in  the  countenance  ;  luc¬ 
tus  (JAu/cro?),  its  artificial  manifestation,  designedly, 
and  through  the  conventional  signs  of  mourning,  as 
cutting  off  the  hair,  mourning  clothes,  etc.,  at  an  ap¬ 
pointed  time,  like  7rez^o?.  M  oe  r  o  r  also  serves  for 
a  heightened  expression  of  dolor ,  and  luctus  of 
moeror  and  tristitia,’  as  far  as  the  manifestation  is 
added  to  distinguish  ’  the  feeling  from  it.  Cic.  Att. 
xii.  28.  Mcerorem  jpinui  ;  dolorem  nec  potui,  nec  si 
possem  vellem.  Phil.  xi.  1.  Magno  in  dolor e  sum, 
vel  in  moerore  potius,  quern  ex  miserabili  morte  C.  Tre- 
bonii  accepimus.  Plin.  Ep.  v.  9.  Illud  non  triste  so¬ 
lum,  verum  etiam  luctuosum ,  quod  Julius  avitus  deces- 
sit.  Tac.  Agr.  43.  Finis  vitae  ejus  nobis  luctuosus , 
amicis  tristis  ;  for  relations  only  put  on  mourning.  Tac. 
Ann.  ii.  82.  .  Quanquam  nec  insignibus  lugentium  ab- 
stinebant,  altius  animis  moerebant.  Cic.  Sext.  29,  39. 
Luctum  nos  hausimus  majorem  dolorem  ille  animi  non 


DOLOR  —  DORSUM. 


67 


minorem.  2.  Tristitia  (from  rapa/cros  ?)  denotes  the 
expression  of  grief  in  a  bad  sense,  as  gloom,  fretfulness, 
and  ill-humor,  opp.  to  hilar atus ,  Cic.  Att.  xii.  40.  Fin. 
v.  30.  Coecil.  ap.  Gell.  xv.  9.  Quintil.  xi.  3,  67,  72, 
79,151;  whereas  moestitia  (from  p,vpco)  denotes  grief, 
as  deserving  of  commiseration,  as  affliction,  when  a  most 
just  grief  gives  a  tone  of  sadness,  in  opp.  to  Icetus ,  Sail. 
Cat.  f.  Tac.  Ann.  i.  28.  Tristitia  is  more  an  affair  of 
reflection  ;  m  oe  s  t  i  t  i  a,  of  feeling.  The  tristis ,  like  the 
truculentus ,  is  known  by  his  forbidding  look,  his  wrinkled 
forehead,  the  contraction  of  his  eyebrows ;  the  mcestus , 
like  the  afflictus ,  by  his  lack-lustre  eyes  and  dejected 
look.  Tac.  Hist.  i.  82.  Rarus  per  vias  populus  mces- 
ta  plebs  ;  dejecti  in  terram  militum  vultus,  ac  plus  tris- 
titce  quam  poenitentim.  Cic.  Mur.  24,  49.  Tristem 
ipsum,  mcestos  amicos*:  and  Orat.  22,  74.  (iii.  234.) 

Dolor,  see  Cara. 

•  Donum  ;  Munus  ;  Largitio  ;  Donarium  ;  Donati- 
yum  ;  Liberalitas.  1.  Donum  (hwrivrf)  means  a 
present,  as  a  gratuitous  gift,  by  which  the  giver  wishes 
to  confer  pleasure,  like  hcopov ;  whereas  m  u  n  u  s,  as  a 
reward  for  services,  whereby  the  giver  shows  his  love  or 
favor,  like  7 epas  ;  lastly,  1  a  r  g  i  t  i  0,  as  a  gift  from  self 
interested  motives,  which  under  the  show  of  beneficence 
would  win  over  and  bribe,  generally  for  political  ends. 
Suet.  Cses.  28.  Aliis  captivorum  miilia  done  afferens ; 
that  is,  not  merely  as  a  loan :  compare  with  Ner.  46. 
Auspicanti  Sporus  annulum  muneri  obtulit  ;  that  is,  as 
a  handsome  return.  Tac.  II.  ii.  30.  Id  comitatem 
bonitatemque  faventes  vocabant,  quod  sine  modo  (Vi- 
tellius)  donaret  sua  largiretur  aliena.  2.  Donarium 
denotes  particularly  a  gift  to  a  temple  ;  donativum, 
a  military  gift,  or  earnest-money,  which  the  new  em¬ 
peror  at  his  accession  to  the  throne  distributes  among 
the  soldiers ;  liberalitas,  a  gift  which  the  emperor 
bestowed,  generally  on  a  poor  nobleman,  for  his  support, 
(iv.  142.) 

Dorsum  ;  Tergum.  Dorsum  (from  Sepa?)  denotes 


G8 


DUBIUS - DUPLEX. 


the  back,  in  an  horizontal 'direction,  consequently  the 
back  of  an  animal,  in  opp.  to  the  belly,  like  vwtov  ; 
tergum  (from  rpa^Xo?),  the  back,  in  a  perpendicu¬ 
lar  direction,  consequently  the  part  between  the  should- 
ders  in  a  man,  in  opp.  to  the  breast,  like  yeratypevov. 
Hence  dorsum  montis  denotes  the  uppermost 
surface  ;  tergum  montis,  the  hinder  part  of  a 
mountain,  (v.  15.) 

Dubius  ;  Ambiguus  ;  Anceps.  D  u  b  i  u  s  (Soto?)  and 
ambigiius  denote  doubt,  with  refer¬ 

ence  to  success  or  failure,  fortune  or  misfortune  :  a  n- 
c  e  p  s,  with  reference  to  existence  itself,  to  the  being  or 
not  being.  Yell.  Pat.  ii.  T9.  Ea  patrando  bello  mora 
fuit,  quod  postea  dubia  et  interdum  ancipiti  fortuna  ges- 
tum  est.  Tac.  Ann.  iv.  T3.  (v.  282.) 

Eudum,  see  Pridem.  Dulck,  see  Suavis. 

Dumi;  Sentes;  Vepres.  Dumi  denotes  bushes  grow¬ 
ing  thickly  together,  which  present  the  appearance  of  a 
wilderness  ;  sentes,  prickly  and  wounding  bushes, 
thorn-bushes  ;  vepres  combines  both  meanings  ;  tliOrn- 
bushes  w  ich  make  the  ground  a  wilderness,  (vi.  108.) 

Duplex  ;  Duplum  ;  Geminus  ;  Dupliciter  ;  Bifa- 
RIAM.  1.  Duplex  (StvrAaf)  denotes  double,  as  dis¬ 
tinct  magnitudes  to  be  counted  :  duplum  (SlttXovv') 
as  continuous  magnitudes  to  be  weighed  or  measured. 
Duplex  is  used  as  an  adjective,  duplum  as  a  sub¬ 
stantive.  Quintil.  viii.  6,  42.  In  quo  et  numerus  est 
duplex  et  duplum  virium.  2.  In  d  u  p  1  e  x  (as  in 
StTrXof)?),  doubleness  is  the  primary ,  similarity  and 
equality  the  secondary  notion  ;  in  geminus  (as 
in  S/Suyuo?),  the  notion  of  similarity  and  equality  is  the 
primary ,  that  of  doubleness  the  secondary  one.  In'Cic. 
Part.  6.  Verba  geminata  et  duplicata  vel  etiam  smpius 
iterata ;  the  word  geminata  refers  to  the  repetition  of 
the  same  notion  by  synonymes  ;  duplicata  to  the  repeti¬ 
tion  of  the  same  word.  3.  Dupliciter  is  always 
modal ;  in  two  different  manners,  with  double  purpose  ; 
bi  far  iam  is  local,  in  two  places,  or  two  parts.  Cic. 


EBRIUS  —  ELOQUI. 


69 


_  » 

Fam.  ix.  20.  Dupliciter  delectatus  sum  literis  tuis  ; 
compare  with  Tusc.  iii.  11.  Bifariam  quatuor  pertur- 
oationes  mqualiter  distributee  sunt.  (v.  281.) 

E. 

Ebrius  ;  Yinolentus  ;  Tremulentus  ;  Crapula  ; 
Ebriosus.  1.  Ebrietas  places  the  consequences 
of  the  immoderate  use  of  ,wine  in  its  most  favorable 
point  of  view,  as  the  exaltation  and  elevation  of  the 
animal  spirits,  and  in  its  connection  with  inspiration,  like 
pe^T)  ;  whereas  v  i  n  o  1  e  n  t  i  a,  and  the  old  word 
t  e  m  u  1  e  n  t  i  a,  in  its  disgusting  point  of  view,  as 
brutal  excess,  and  in  its  connection  with  the  loss  of 
recollection,  like  otveoens  ;  lastly,  crapula,  the  ob¬ 
jective  cause  of  this  condition,  like  icpcuTrdXr).  2. 
Ebrius,  and  the  word  of  rare  occurrence,  madusa, 
denote  a  person  who  is  drunk,  with  reference  to  the 
condition ;  ebriosus,  a  drunkard,  with  reference  to 
the  habit,  (v.  880.)  /  t 

Ecce,  see  JEn.  Editus,  see  Altus. 

Edulia,  see  Alimenta.  Egere,  see  Carere. 

Egestas,  see  Paupertas.  Ejulare,  see  Lacrimare. 

Elaborare,  see  Labor.  Eligere,  see  Biligere. 

E  longinquo,  see  Procul.  Eloquens,  see  Disertus. 

Eloqui  ;  Enunciare  ;  Proloqui  ;  Pronunciare  ; 
Recitare.  1.  Elo  qu  i  and  enunciare  denote  an  act 
of  the  intellect,  in  conformity  to  which  one  utters  a  thought 
that  was  resting  in  the  mind ;  but  the  eloquens  regards 
therein  both  substance  and  form,  and  would  express  his 
thought  in  the  most  perfect  language  ;  whereas  the 
enuncians  regards  merely  the  substance,  and  would 
only  make  his  thought  publici  juris ,  or  communicate  it ; 
hence  e  1  o  c  u  t  i  o  belongs  to  rhetoric,  enuntiatio  to 
logic.  2.  On  the  other  hand,  p  r  o  1  o  q  u  i  denotes  a  moral 
act,  in  conformity  to  which  one  resolves  to  give  utter¬ 
ance  to  a  secret  thought,  in  opp.  to  reticere ,  like  projiteri; 
lastly,  pronuntiare,  a  physical  act,  by  which  one 


70 


ELTJCET - EMINENS. 


utters  any  thing,  whether  thought  of,  or  written  mechan¬ 
ically  by  the  organs  of  speech,  and  makes  it  heard,  like# 
recitare.  Pronuntiare,  however,  is  a  simple  act 
of  the  organs  of  speech,  and  aims  merely  at  being  fully 
heard  ;  recitare  is  an  act  of  refined  art,  and  aims 
by  just  modulation,  according  to  the  laws  of  declama¬ 
tion,  to  make  a  pleasing  impression.  Pronuntiatio 
relates  only  to  single  letters,  syllables,  and  words,  as 
the  elements  and  body  of  speech,  whereas  recitatio 
relates  both  to  the  words  and  to  their  import,  as  the 
spirit  of  speech,  (iv.  4.) 

Elucet,  see  Constat.  Emendare,  see  Corrigere. 

Emere  ;  Mercari  ;  Pedimere.  1.  E  m  e  r  e  means 
to  buy,  where  furnishing  one’s  self  with  the  article  is 
the  main  point,  the  price  the  next  point,  like  'rrpiaa^ai ; 
whereas  'mercari  (from  dgepyecv')  means  to  buy,  as 
a  more  formal  transaction,  generally  as  the  mercantile 
conclusion  of  a  bargain,  like  eparoXav.  2.  Emere 
refers  to  the  proper  objects  of  trade  ;  redimere  to 
things  which,  according  to  the  laws  of  justice  and  mor¬ 
ality,  do  not  constitute  articles  of  trade,  and  which  the 
buyer  might  either  claim  as  his  due,  or  ought  to  receive 
freely  and  gratuitously,  such  as  peace,  justice,  love,  and 
so  forth.  Cic.  Sext.  30,  36.  Quis  autem  rex  qui  illo 
anno  non  aut  emendum  sibi  quod  non  habebat,  aut  red- 
imendum  quod  habebat,  arbitrabatur  ?  (iv.  116.) 

Eminens  ;  Excellens  ;  Pr^eclarus  ;  Pr^estans  ; 
Xnsignis  ;  Singularis  ;  XJnicus.  1.  Eminens, 
excellens,  prseclarus,  and  p  r  se  s  t  a  n  s,  in¬ 
volve  a  quiet  acknowledgment  of  superiority  ;  whereas 
egregius,  with  an  expression  of  enthusiasm,  like 
glorious  ;  e  x  i  m  i  u  s,  with  an  expression  of  admiration, 
like  excellent.  2.  E  x  i  m  i  u  s,  &c.  relate  altogether  to 
good  qualities,  like  superior,  and  can  be  connected  with 
vices  and  faults  only  in  irony  ;  whereas  i  n  s  i  g  n  i  s, 
singularis,  and  u  n  i  c  u  s,  are  indifferent,  and  serve 
as  well  to  heighten  blame  as  praise,  like  distinguished, 
matchless,  (vi.  111.) 


EMINET - ERRARE. 


71 


Eminet,  see  Apparet.  Emines,  see  Procul. 

Emissaries,  see  Explorator. 

Emolumentum,  see  Lucrum.  Emori,  see  Mors. 

En  ;  Ecce.  E  n  ( rjvi )  means,  see  here  what  was 
before  hidden  from  thee  !  like  rjv ,  7)vt,  i]viSe  ;  whereas 
ecce  (e^e  ?  or  the  reduplication  of  the  imperative  of 
Eco,  to  see,  oculus  ?)  means,  see  there  what  thou  hast 
not  before  observed  !  like.  ISov.  (vi.  112.) 

Ensis,  see  G-ladius.  Enenciare,  see  Eloqui. 

Epistola,  see  Literce. 

Epula3  ;  Conviyium  ;  Dapes  ;  Epelem  ;  Commiss- 
atio.  E  pul  88  is  the  general  expression,  the  meal, 
whether  frugal  or  sumptuous,  whether  en  famille  or  with 
guests,  at  home  or  in  public  ;  conviviumisa  social 
meal,  a  convivial  meal ;  dapes  (from  Sdyjrat,  Sen rvov'), 
a  religious  meal,  a  meal  of  offerings  ;  epulum,  a 
solemn  meal,  mostly  political,  a  meal  in  honor  of  some¬ 
thing,  a  festival ;  comissatio  (from  Kopid^etv) ,  a 
gormandizing  meal,  a  feast,  (v.  195.) 

Equus  ;  Caballes  ;  Mannes  ;  Canteries.  Equus 
(from  the  antiquated  word,  ehu)  denotes  a  horse,  as  a 
general  expression,  a  term  in  natural  history  ;  c  a  b  a  1 1  u  s 
(from  Ka(f)dtlco') ,  a  horse  for  ordinary  services ;  mannus, 
a  smaller  kind  of  horse,  like  palfrey,  for  luxury  ;  can* 
teri.us,  a  castrated  horse,  a  gelding.  Sen.  Ep.  85. 
Cato  censorius  canterio  vehebatur  et  hippoperis  quidem 
impositis.  Oh  quantum  decus  saaeuli  !  Catonem  uno 
caballo  esse  contentum,  et  ne  toto  quidem  !  Ita  non 
omnibus  obesis  mannis  et  asturconibus  et  tolutariis 
prseferres  ununWllum  equum  ab  ipso  Catone  defrictum. 
(iv.  287.) 

Ergastelem,  see  Custodia.  Eripere,  see  JDemere. 

Errare  ;  Vagari  ;  Palari.  Errare  (eppetv)  is 
to  go  astray,  TrXavdcftscu,  an  involuntary  wandering 
about,  when  one  knows  not  the  right  way  ;  vagari 
and  palari,  on  ‘  the  other  hand,  mean  a  voluntary 
wandering  ;  vagari,  like  dXdcr'Scu,  when  one  disdains 
a  settled  residence,  or  straight  path,  and  wanders  about 


72 


ERUDIRE - EXEMPLUM. 


unsteadily  ;  p  a  1  a  r  i  (from  pandere  ?)  when  one  sepa¬ 
rates  from  one’s  company,  and  wanders  about  alone. 
Erramus  ignari ,  vagamur  soluti ,  palamur  dis- 
persi.  Tac.  H.  i.  68.  Undique  populatio  et  coedes ;  ipsi 
in  medio  vagi;  abjectis  armis  magna  pars,  saucii  aut 
valantes  in  montem  Vocetiam  perfugiunt.  (i.  89.) 

Erudire  ;  Form  are  ;  Instituere.  E  r  u  d  i  r  e  and 
f  o  r  m  a  r  e  denote  education  as  an  ideal  good,  and  as 
a  part  of  human  improvement ;  erudire,  generally, 
and  as  far  as  it  frees  from  ignorance  ;  formare, 
specially,  and  as  far  as  it  prepares  one  in  a  particular  . 
sphere,  and  for  a  particular  purpose,  and  gives  the  mind 
a  bent  thereto  ;  whereas  instituere  denotes  educa¬ 
tion  as  a  real  good,  in  order  to  qualify  for  a  particular 
employment,  (vi.  113.) 

Eruditio,  see  Literce.  Esca,  see  Alimenta. 

Escendere,  see  Scandere.  Esuries,  see  Fames. 

Et  ;  Que  ;  Ac  ;  Atque.  E  t  (eVi)  is  the  most  gen¬ 
eral  corpulative  particle  ;  que  and  e  t — e  t  connect 
opposites;  que  (/ca/),  simply  because  they  are  oppo¬ 
sites,  as  terra  marique  ;  but  e  t — e  t,  in  order  to  point 
them  out  emphatically  as  opposites  [and  closely  con¬ 
nected  notions  of  the  same  kind ],  as  et  terra  et  mari  ; 
whereas  a  c  and  atque  connect  synonymes,  atque  be¬ 
fore  vowels  and  gutturals  ;  a  c  before  the  other  conso¬ 
nants  ;  as,  for  example,  vir  fortis  ac  strenuus.  (vi.  114.) 

Evenire%  Accidere.  Evertere,  see  Perdere. 

Evestigio,  see  Repent e.  Evocare,  see  Arcessere. 

Excellens,  see  Fminens.  Excelsus,  see  Altus. 

Excipere,  see  Sumere.  ExcorS,  see  Amens . 

Excuse®  ;  Stationes  ;  Vigill®.  E  x  c  u  b  i  se  are 
the  sentinels  before  the  palace,  as  guards  of  honor  and 
safeguards  ;  stationes,  guards  stationed  at  the  gate 
as  an  outpost ;  v  i  g  i  1  i  se,  guards  in  the  streets  during 
the  night  as  a  patrol. 

Excusatio,  see  Purgatio. 

Exemplum  ;  Exemplar.  Exemplum  means  an 
example  out  of  many,  chosen  on  account  of  its  relative 


EXERCITUS EXPL ORATOR. 


73 


aptness  for  a  certain  end  ;  whereas  exemplar  means 
an  example  before  others,  chosen  on  account  of  its  ab¬ 
solute  aptness  to  represent  the  idea  of  a  whole  species, 
a  model.  Cic.  Mur.  31.  Yell.  P.  ii.  100.  Antonins 
singulare  exemplum  clementine  Cnesaris  ;  compare  with 
Tac.  Ann.  xii.  37.  Si  incolumem  servaveris,  neterrium 
exemplar  dementias  ero  ;  not  merely  tuae  clementice ,  but 
of  clemenc}7  in  general,  (v.  359.) 

Exercitus  ;  Copije.  Exercitus  is  an  army 
that  consists  of  several  legions  ;  but  c  o  p  i  ae  mean 
troops,  which  consist  of  several  cohorts. 

Exiiibere,  see  Prcebere.  Exigere,  see  Peter e. 

Exiguus,  see  Parvus. 

Exilis  ;  Macer  ;  Gracilis;  Tenuis.  Exilis 
and  macer  denote  leanness,  with  reference  to  the  in¬ 
terior  substance  and  with  absolute  blame,  as  a  conse¬ 
quence  of  want  of  sap,  and  of  shrivelling ;  exilis  (from 
egere,  exiguus,)  generally  as  applicable  to  any  material 
body,  and  as  poverty  and  weakness,  in  opp.  to  uber , 
Cic.  Or.  i.  12  ;  macer  (/xa/cpo?,  meagre,)  especially 
to  animal  bodies,  as  dryness,  in  opp.  to  pinguis J  Yirg. 
Eel.  iii.  100  ;  whereas  gracilis  and  tenuis,  with 
reference  to  the  exterior  form,  indifferently  or  with 
praise  ;  tenuis  (Taw?,  thin) ,  as  approaching  to  the 
notion  of  delicate ,  and  as  a  general  term,  applicable  to 
all  bodies,  in  opp.  to  crassus ,  Cic.  Fat.  4.  Yitruv.  iv. 
4  ;  but  gracilis  as  approaching  to  the  notion  of  tall , 
procerus ,  and  especially  as  applicable  to  animal  bodies, 
like  slender,  in  opp.  to  opimus ,  Cic.  Brut.  91 ;  obesus , 
Cels.  i.  3,  30.  ii.  1.  Suet.  Dom.  18.  (v.  25.) 

Eximere,  see  Pemere.  Existimare,  see  Censere. 

Exitium,  Exitus,  see  Lues.  ' 

Experiri,  see  Tentare.  Expetere,  see  Velle. 

Expilare,  see  Vastare. 

Explorator  ;  Speculator  ;  Emissarius.  Explo- 
r  a  t  o  r  e  s  are  scouts,  publicly  ordered  to  explore  the 
state  of  the  country  or  the  enemy  ;  specula  tores, 
6pies,  secretly  sent  out  to  observe  the  condition  and 

G 


74 


EXPROBRARE - EXTERUS. 


plans  of  the  enemy  ;  e  m  i  s  s  a  r  i  i,  secret  agents,  com 
missioned  with  reference  to  eventual  measures  and  ne¬ 
gotiations.  (vi.  117.) 

Exprobrare,  see  Objicere. 

Exsecrari,  see  Abominare. 

Exsequle,  see  Funus.  Exsomnis,  see  Vigil. 

Exspectare,  see  Manor  e. 

Exspes  ;  Desperans.  E  x  s  p  e  s  denotes  hopeless¬ 
ness,  as  a  state  ;  but  desperans,  despondency,  as 
the  painful  feeling  of  hopelessness. 

Exstructus,  see  Prceditus.  Exsul,  see  Ferfuga. 

Exsultare,  see  G-audere.  Exta,  see  Caro. 

Extemplo,  see  Repente. 

Exterus  ;  Externus  ;  Peregrinus  ;  Alienigena. 
Extrarius  ;  Extraneus;  Advexa  ;  Hospes.  1.  Ex¬ 
tern  s  and  externus  denote  a  foreigner,  as  one 
dwelling  in  a  foreign  country  ;  whereas  peregrinus, 
alienigena,  ad  vena;  and  hospes,  as  one  who 
sojourns  for  a  time  in  a  country  not  his  own.  2.  E  x- 
t  e  r  n  u  s  denotes  a  merely  local  relation,  and  is  appli¬ 
cable  to  things  as  well  as  to  .persons  ;  but  exterus, 
an  intrinsic  relation,  and  is  an  epithet  for  persons  only. 
Fxternoe  nationes  is  a  merely  geographical  expression 
for  nations  that  are  situated  without ;  exterce  nationes ,  a 
political  expression  for  foreign  nations.  8.  Extraneus 
means,  that  which  is  without  us,  in  opp.  to  relatives, 
family,  native  country  ;  whereas  extrarius,  in  opp. 
to  one’s  self.  Cic.  ap.  Colum.  xii.  Comparata  est  opera 
mulieris  ad  domesticam  diligentiam  ;  viri  autem  ad  ex- 
ercitationem  forensem  et  extraneam :  comp,  with  Juv. 
ii.  56.  Utilitas  aut  in  corpore  posita  est  aut  in  extrariis 
rebus  :  or  Quintil.  vii.  2,  9,  with  vii.  4,  9.  4.  Pere¬ 

grinus  is  one  who  does  not  possess  the  right  of  citi¬ 
zenship,  in  opp.  to  civis ,  Sen.  Helv.*6*;  alienigena, 
one  born  in  another  country,  in  opp.  to  patrius  and  in- 
digena  ;  adven  a,  the  emigrant,  in  opp.  to  indigena , 
Liv.  xxi.  80  ;  hospes,  the  foreigner,  in  opp.  to  pop- 
ularis.  5.  Peregrinus  is  the  political  name  of  a 


EXTORRIS - FABULARI. 


75 


foreigner,  as  far  as  he  is  without  the  rights  of  a  citizen 
and  native  inhabitant,  with  disrespect ;  h  o  s  p  e  s,  the 
name  given  to  him  from  a  feeling  of  kindness,  as  pos¬ 
sessing  the  rights  of  hospitality.  Cic.  Rull.  ii.  34.  Nos 
autem.hinc  Romge,  qui  veneramus,  jam  non  hospites  sed 
peregrini  atque  advence  nominabamur.  (iv.  386.) 

Extorris,  see  Perfuga. 

Extraneus,  Extrarius,  see  Exterus. 

Extremus  ;  Ultimus  ;  Postremus  ;  Novissimus. 
Extremus  and  ultimus  denote  the  last  in  a  cdn- 
tinuous  magnitude,  in  a  space  ;  extremus,  the  out¬ 
ermost  part  of  a  space,  or  of  a  surface,  in  opp.  to  inti- 
mu*  and,  medius ,  Cic.  N.  D.  ii.  27,  54.  Cluent.  65, 
like  eayaTos ;  ultimus  (superl.  from  ollus),  the 
outermost  point  of  a  line,  in  opp.  to  citimus  and  proxi- 
mus.  Cic.  Somn.  3.  Prov.  cons.  18.  Liv.  v.  38,  41, 
like  Xoio^os.  Whereas  postremus  and  novissi¬ 
mus  denote  the  las#in  a  discrete  quantity,  or  magni¬ 
tude  consisting  of  separate  parts,  in  a  row  of  progress¬ 
ive  numbers  ;  postremus,  the  last  in  a  row  that  is 
completed,  in  which  it  occupies  the  last  place,  in  opp.  to 
those  that  precede  it,  primus ,  princeps ,  tertius ,  like 
vcttclto^  ;  whereas  novissimus  denotes  the  last  in  a 
row  that  is  not  complete,  in  which,  as  the  last  comer,  it 
occupies  the  last  place,  in  opp.  to  that  which  has  none 
to  follow  it,  but  is  last  of  all,  like  veaxo^. 

Exuviae,  see  Prceda . 

E. 

Faber  ;  Opifex  ;  Artifex.  F  a  b  r  i  (from  favcre, 
fovere,)  arc  such  workmen  as  labor  with  exertion  of  bod¬ 
ily  strength,  carpenters  and  smiths,  yeipodvaKxes  ;  opi- 
fices  such  as  need  mechanical  skill  and  industry, 
QdvavGoi ;  artifices  such  as  employ  mind  and  in¬ 
vention  in  their  mechanical  functions,  xeyyixai.  (v. 
329.) 

Fabulari,  see  Loqui  and  Garrire. 


76 


FACERE - FAMES. 


Facere,  see  Agere.  Facets,  see  Lepidus. 

Facies  ;  Os  ;  Vultus  ;  Oculi.  Facies  (from 
species)  and  oculi  (from  0/C/C09)  denote  the  face  and 
eyes  only  in  a  physical  point  of  view,  as  the  natural 
physiognomy  and  the  organs  of  sight ;  but  o  s  and 
vultus  with  a  moral  reference,  as  making  known  the 
temporary,  and  even  the  habitual  state  of  the  mind  by 
the  looks  and  eyes  ;  os  (from  o'&o/jlcll),  by  the  glance 
of  the  eye,  and  the  corresponding  expression  of  the- 
mouth  ;  vultus  (from  eXt/cro?),  by  the  motion  of  the 
eye,  and  the  simultaneous  expression  of  the  parts  nearest 
to  it,  the  serene  and  the  darkened  brow.  Tac.  Agr. 
44.  Nihil  metus  in  vultu  y  gratia  oris  supererat.  (iv. 
818.) 

Facilitas,  see  Humanita $.  Facinus,  see  Delictum. 

Facultas,  see  Occasio.  '  Factum,  see  Agere. 

Facundus,  see  Disertus.  Factio,  see  Partes. 

Fallaciter,  see  Perperam.  t 

Fallere  ;  Frustrari  ;  Decipere  ;  Circumvenire  ; 
Fraud  are  ;  Imponere.  Fallere,  frustrari,  and 
i  m  p  o  n  e  r  e,  mean  to  deceive,  and  effect  an  exchange 
of  truth  for  falsehood,  a^aXXeiv  ;  the  fallens  (atyaXkwv) 
deceives  by  erroneous  views  ;  the  frustrans  (from 
^1^09),  by  false  hopes  ;  the  imponens ,  by  practising  on 
the  credulity  of  another.  Decipere  and  c  i  r- 
cumvenire  mean  to  outwit,  and  obtain  an  unfair 
advantage,  airardv  ;  the  decipiens ,  by  a  suddenly  exe¬ 
cuted  ;  the  circumveniens ,  by  an  artfully  laid  plot. 
Praudare  means  to  cheat,  or  injure  and  rob 

anybody  by  an  abuse  of  his  confidence,  (v.  357.) 

False,  Falso,  see  Perperam.  Fama,  see  Humor. 

Fames  ;  Esuries  ;  Inedia.  Fames  is  hunger 
from  want  of  food,  like  Xtyink,  in  opp.  to  satietas  ;  whereas 
esuries  is  hunger  from  an  empty  and  craving 
stomach,  in  opp.  to  sit  is  ;  lastly,  inedia  is  not  eating, 
in  a  general  sense,  without  reference  to  the  cause, 
though  for  the  most  part  from  a  voluntary  resolution, 
like  daLTia.  Hence  fame  and  esurie  perire  mean  to 


FAMILIA - FAUX. 


77 


die  of  hunger,  whereas  inedia  perire  means  to  starve 


Familia,  see  FEdificium.  Familiaris,  see  Socius. 

Famulus,  see  Servus.  Fanum,  see  Templum . 

Fas  est,  see  Concession  est. 

Fastidium,  see  Spernere.  Fastigium,  see  Culmen. 

Fastus,  see  ' Superbia . 

Fateri  ;  Profiteri  ;  Confiteri.  F  a  t  e  r  i  means 
to  disclose,  without  any  accessory  notion,  in  opp.  to 
celare ,  Liv.  xxiv.  5.  Curt.  vi.  9;  profiteri  means  to 
avow,  freely  and  openly,  without  fear  and  reserve, 
whether  questioned  or  not ;  confiteri,  to  confess  in 
consequence  of  questions,  menaces,  compulsion.  The 
professio  has  its  origin  in  a  noble  consciousness,  when  a 
man  disdains  concealment,  and  is  not  ashamed  of  that 
which  he  has  kept  secret ;  the  confessio ,  in  an  ignoble 
consciousness,  when  a  man  gives  up  his  secret  out  of 
weakness,  and  is  ashamed  of  that  which  he  confesses. 
Cic.  Cnee.  9,  24.  Ita  libenter  confitetur ,  ut  non  solum 
fateri ,  sed  etiam  profiteri  videatur.  Plane.  25,  62. 
Rabir.  perd.  5.  (iv.  80.) 

Fatigatus  ;  Fessus ;  Lassus.  Fatigatus  and 
f  e  s  s  u  s  express  the  condition  in  which  a  man  after  ex¬ 
ertion  longs  for  rest,  from  subjective  weariness  ;  whereas 
•  1  a  s  s  u  s  and  lassatus,'  the  condition  in  which  a 
man  after  active  employment  has  need  of  rest,  from  ob¬ 
jective  weakness.  Cels.  i.  2,  15.  Exercitationis  finis 
eS£e  debet  sudor  aut  certe  lassitudo ,  quae  citra  fatiga - 
tionem  sit.  Sail.  Jug.  57.  Opere  castrorum  et  proeli- 
orum  fessi  lassique  erant.  (i.  105.) 

Fatum,  see  Casus.  Fatuus,  see  Stupidus. 

Faustus,  see  Felix. 

Faux  ;  Glutus  ;  Ingluvies  ;  Guttur  ;  Gurgulio  ; 
Gula.  Faux,  glutus,  and  ingluvies,  denote 
the  space  within  the  throat ;  glutus  (7\cott<z),  in  men ; 
ingluvies,  in  animals  ;  faux  the  upper 

part,  the  entrance  into  the  throat ;  whereas  guttur, 
gurgulia,  and  gula,  denote  that  part  of  the  body 


78 


FAX - FEMINA. 


which  encloses  the  space  within  the  throat )  g  u  r  g  u  1  i  o 
(redupl.  of  gula),  in  animals ;  g  u  1  a,  in  men  ;  g  u  1 1  u  r, 
in  either,  (v.149.) 

Fax;  Tasda  ;  Fun  ale.  Fax  is  the  general  ex¬ 
pression  for  any  sort  of  torch  ;  t  ?e  d  a  is  a  natural  pine 
torch  ;  fun  ale,  an  artificial  wax-torch. 

Fel  ;  Bilis.  F  e  1  (from  </)\ey co,  cfAeypLa,')  is  the 
gall  of  animals,  and,  figuratively,  the  symbol  of  bitter¬ 
ness  to  the  taste  ;  whereas  bilis  is  the  gall  of  human 
beings,  and,  figuratively,  the  symbol  of  exasperation  of 
mind.  (v.  120.) 

Felix  ;  Prosper  ;  Faustus  ;  Fortunatus  ;  Beatus. 
Felix,  f  oe  1  i  x,  (</>fi\op  is  the  most  general  ex-  _ 

pression  for  happiness,  and  has  a  transitive  and  intran¬ 
sitive  meaning,  making  happy  and  being  happy  ;  pros¬ 
per  and  faustus  have  only  a  transitive  sense,  mak¬ 
ing  happy,  or  announcing  happiness  ;  prosperum 
(jrpocrfyopos)  as  far  as  men’s  hopes  and  wishes  are  ful¬ 
filled ;  faus  turn  (from  afyava. >,  fyavarrjpios,')  as  an 
effect  of  divine  favor,  conferring  blessings ;  whereas 
fortunatus  and  beatus  have  only  an  intransitive 
or  passive  meaning,  being  happy  ;  fortunatus,  as  a 
favorite  of  fortune,  like  ;  beatus  as 

conscious  of  happiness,  and  contented,  resembling  the 
^feol  peia  fyicovres,  like  pbcucdpios.  (vi.  125.) 

Femina;  Mulier;  Uxor;  Conjux  ;  Marita.  1. 
Femina  (cfrvopLevT]')  denotes  woman  with  regard  to  her 
physical  nature  and  sex,  as  bringing  forth,  in  opp.  to 
mas;  whereas  m u  1  i e r  (from  mollis),  woman,  in  a 
physical  point  of  view,  as  the  weaker  and  more  tender 
sex,  in  opp.  to  vir  ;  whence  femina  only  can  be  used 
for  the  female  of  an  animal.  2.  Mulier  denotes  also 
the  married  woman,  in  opp.  to  vir go ,  Cic.  Yerr.  ii.  1  ;  • 
wdiereas  uxor  and  conjux,  the  wife,  in  opp.  to  the 
husband  ;  uxor,  merely  in  relation  to  the  man  who  has 
married  her,  in  opp.  to  martins,  Tac.  G.  18  ;  c  onjux 
(from  conjungere),  in  mutual  relation  to  the  husband, 
as  half  of  a  pair,  and  in  opp.  to  liberty  Cic.#Att.  viii.  2. 


FEMUR - FERRE. 


79 


Catil.  iii.  1.  Liv.  v.  39,  40.  Tac.  Ann.  iv.  62.  H. 
iii.  18,  67.  Suet.  Cal.  17.  Accordingly,  uxo.r  be¬ 
longs  to  the  man  ;  c  o  n  j  u  x  is  on  a  par  with  the  man  ; 
uxor  refers  to  an  every-day  marriage,  like  wife  ;  con- 
j  u  x,  to  a  marriage  between  people  of  rank,  like  con¬ 
sort.  Yell.  Pat.  ii.  100.  Claudius,  Gracchus,  Scipio, 
quasi  cujuslibet  uxore  violata  poenas  perpendere,  quum 
Caesaris  filiam  et  Nerones  violassent  conjugem.  3. 
Uxor  is  the  ordinary,  m  a  r  i  t  a  a  poetical,  expression 
for  a  wife.  (iv.  327.) 


Femur,  see  Coxa. 
Ferax,  see  Foecundus. 
Ferle,  see  Solemnia. 
Ferire,  see  Verier  are. 


Fera,  see  Animal. 
Fere,  see  Paene. 
Feriari,  see  Vacare. 
Ferme,  see  Pcene. 


Ferocia  ;  Ferocitas  ;  Virtus  ;  Fortitudo.  Fer- 
o c i a  and  ferocitas  (from  (f>pd^ai )  denote  natural 
and  wild  courage,  of  which  even  the  barbarian  and  wild 
beast  are  capable  ;  ferocia,  as  a  feeling,  feroci¬ 
tas,  as  it  shows  itself  in  action  ;  whereas  virtus 
'  and  fortitudo  denote  a  moral  courage,  of  whi^h 
men  only  of  a  higher  mould  are  capable  ;  virtus,  that 
which  shows  itself  in  energetic  action,  and  acts  on  the 
offensive ;  fortit-udo  (from  the  old  word  forctitudo, 
from  farcire,)  that  which  shows  itself  in  energetic  re¬ 
sistance,  and  acts  on  the  defensive,  like  constantia. 
Pacuv.  Nisi  insita  ferocitate  atque  ferocia.  Tac.  Ann. 
xi.  19.  Nos  virtutem  auximus,  barbari  ferociam  infre- 
gere  :  .and  ii.  25.  (i.  44.) 

Ferre  ;  Portare  ;  Bajulare  ;  Gerere.  1.  Ferre 
means,  like  (pepecv,  to  carry  any  thing  portable  from  one 
place  to  another;  portare  and  bajulare,  like 
/3aard^eov,  to  carry  a  load  ;  portare  (from  i ropi^ecv), 
for  one’s  self,  or  for  others  ;  bajulare,  as  a  porter. 
In  Cses.  B.  G.  i.  16.  iEdui  frumentum  ....  confer ri, 
comportari ,  adesse  dicere  ;  c  0  n  f  e  r  e  refers  to  the  de¬ 
livery  and  the  contribution  from  several  subjects  to  the 
authorities  of  the  place  ;  comportare,  the  delivery 
of  these  contributions  by  the  authorities  of  the  place  to 


30 


FERRE. 


Cmsar.  2.  Ferre,  portare,  and  bajulare,  ex¬ 
press  'only  an  exterior  relation,  that  of  the  carrier  to  his 
load,  whereas  g  e  r  e  r  e  (^cvyeipeiv)  g  e  s  t  a  r  e,  like 
(j)6peiv,  an  interior  relation,  that  of  the  possessor  to  his 
property.  As,  then,  helium  ferre  means  only 
either  inferre  bellam  or  tolerare ,  so  helium  gerere 
has  a  synonymous  meaning  with  liabere ,  and  is  applica¬ 
ble  only  to  the  whole  people,  or  to  their  sovereign,  who 
resolved  upon  the  war,  and  is  in  a  state  of  war  ;  but 
not  to  the  army  fighting,  nor  to  the  commander  who  is 
commissioned  to- conduct  the  war.  Bellum  geret  populus 
Romanus,  administrat  consul,  capessit  miles,  (i.  150.) 

Ferre  ;  Tolerare  ;  Perferre  ;  Perpeti  ;  Susti- 
nere  ;  Sin  ere  ;  Sustentare.  1.  Ferre  ((/> epetv ) 
represents  the  bearing,  only  with  reference  to  the  bur¬ 
den  which  is  bofrie,  altogether  objectively,  like  cfiepeiv  ; 
whereas  tolerare,  perferre,  and  p  a  t  i,  per¬ 
peti,  with  subjective  reference  to  the  state  of  mind  of 
the  person  bearing  the  tolerans  and  perf evens  bear 
their  burden  without  sinking  under  it,  with  strength  and 
self-control,  synonymously  with  sustinens ,  sustaining, 
like  roXpicbv  ;  the  patiens  and  perpetuus  (7 rcfaelv)  with¬ 
out  striving  to  get  rid  of  it,  with  willingness  or  resigna¬ 
tion,  enduring  it,  synonymously  with  sinens.  Ferre 
and  tolerare  have  only  a  noun  for  their  object,  but 
p  a  t  i  also  an  infinitive.  2.  Perferre  is  of  higher 
import  than  tolerare ,  as  perpeti  is  of  higher  import 
than  pati ,  to  endure  heroically  and  patiently.  Poet.  ap. 
Cic.  Tusc.  iv.  29.  Nec  est  malum,  quod  non  natura 
humana  patiendo  feral :  compare  with  Tac.  Ann.  i.  74. 
Sen.  Thyest.  307.  Leve  est  miserias  ferre ;  perferre 
est  grave.  Plin.  H.  N.  xxvi.  21.  Qui  perpeti  medici- 
nam  non  toleraverant.  Tac.  Ann.  iii.  3.  Magnitudinem 
mali  perferre  visu  non  toleravit.  3.  -Tolerare  (from 
TXgvai)  means  to  keep  up  under  a  burden,  and  not  sink 
down  ;  but  sustinere  means  to  keep  up  the  bur¬ 
den,  and  not  let  it  sink.  4.  Pati  denotes  an  intel¬ 
lectual  permission,  no  opposition  being  made,  like  to  let 


FERTILIS - FIDES. 


81 


happen  ;  whereas  s  i  n  e  r  e  ( dyeivav )  denotes  a  mate¬ 
rial  permission,  not  to  hold  any  thing  fast  nor  otherwise 
hinder,  to  leave  free.  P  a  t  i  has,  in  construction, 
the  action  itself  for  its  object,  and  governs  an  infinitive  ; 
s  i  n  e  r  e,  the  person  acting,  and  is  in  construction  with 
ut.  (iv.  259.)  5.  Su  stine  re  means  to  hold  up,  in 

a  general  sense,  wliereas  sustentare,  to  hold  up 
with  trouble  and  difficulty.  Curt.  viii.  4,  15.  Forte 
Macedo  gregarius  miles  seque  et  arma  sustentans  tandem 
in  castra  venit ;  compare  with  v.  1,  11.  Tandem  La- 
conum  acies  languescere,  lubrica  arma  sudore  vix  sus- 
tinens.  Also,  Liv.  xxiii.  45.  Senec.  Prov.  4.  a.  f.  (iii. 
293.) 

Fertilis,  see  Foecundus.  Ferula,  see  Fustis. 

Fervere,  see  Calere.  Fessus,  see  Fatigatus. 

Festa,  see  Solemnia.  Festinus,  see  Citus. 

Festivus-,  see  Lepidus.  Fidelis,  see  Fidus. 

Fidelitas,  see  Fides. 

Fid  ere  ;  Confidere  ;  Fidem  habere  ;  Credere  ; 
Committere  ;  Permittere.  1.  Fidere  (7 refoeiv') 
means  to  trust ;  confidere,  to  trust  firmly,  both 
with  reference  to  strength  and  assistance  ;  whereas 
fidem  h  a  b  e  r  e,  to  give  credit,  and  credere,  to 
place  belief,  namely,  with  reference  to  the  good  inten¬ 
tions  of  another.  Liv.  ii.  45.  Consules  magis  non 
confidere  quam  non  credere  suis  militibus  ;  the  former 
with  reference  to  their  valor,  the  latter  with  reference 
to  their  fidelity.  2.  F  i  d  e  r  e,  etc.,  denote  trust  as  a 
feeling  ;  committere,  permittere,  as  an  ac¬ 
tion  ;  the  committens  acts  in  good  trust  in  the  power 
and  will  of  another,  whereby  he  imposes  upon  him  a 
moral  responsibility  ;  to  intrust ;  the  permittens  acts  to 
get  rid  of'  the  business  himself,  whereby  he  imposes 
at  most  only  a  political  or  legal  responsibility,  as  to 
leave  (or,  give  up)  to.  Cic.  Font.  14.  Ita  ut  com - 
missus  sit  fidei,  permissus  potestati.  Verr.  i.  32.  v. 
14.  (v.  259.) 

Fides  ;  Fidelitas  ;  Fiducia  ;  Confidentia  ;  Au- 

6 


82 


FIDES - FIDUS. 


dacia  ;  Audentia.  1.  F  i  d  e  s  and  f  i  d  e  1  i  t  a  s 
mean  the  fidelity  which  a  man  himself  observes  towards 
others;  fides,  in  a  more  general  sense,  like  7rwm9, 
the  keeping  of  one’s  word  and  assurance  from  con¬ 
scientiousness,  together  with  the  reliance  of  others  upon 
us  as  springing  from  this  quality,  the  credit  we  possess  ; 
fi  delitas  denotes,  in  a  more  special  sense,  like 
'jnaTOTTj^,  the  faithful  adherence  to  persons  to  whom  we 
have  once  devoted  ourselves  ;  whereas  f  i  d  u  c  i  a  and 
confidentia  denote  the  trust  we  place  in  others  ; 
f  i  d  u  c  i  a,  the  laudable  trust  in  tilings,  in  which  we  act¬ 
ually  can  trust,  which  is  allied  to  the  courage  of  trusting 
in  ourselves,  in  opp.  to  timor ;  Cic.  Div.  ii.  81.  Plin. 
Ep.  v.  17,  like  ^apaos  ;  but  confidentia  denotes  a 
blamable -blind  trust,  particularly  in  one’s  own  strength, 
in  opp.  to  foresight  and  discretion,  and  which  converts 
spirit  into  presumption,  like  ^pdaos.  5.  Fiducia 
and  confidentia  have  their  foundation  in  trusting 
to  the  prosperous  issue  of  anything  ;  a  u  d  a  c  i  a  and 
audentia,  in  the  contempt  of  danger  ;  a  u  d  a  c  i  a  some¬ 
times  means  a  laudable  boldness,  as  a  word  of  higher 
import  than  fiducia ;  sometimes  a  blamable  boldness, 
as  a  civil  term  for  temeritas ,  like  roXfia  ;  but  auden¬ 
tia  is’always  a  laudable  spirit  of  enterprise.  Juven. 
xiii.  108.  Quum  magna  malae  superest  audacia  causae, 
creditur  a  multis  fiducia.  Sen.  Ep.  87.  Quae  bona 
sunt,  fiduciam  faciunt,  divitiae  audaciam.  (v.  256.) 

Fides,  see  Religio.  Fides,  see  Chorda. 

Fiducia,  see  Fides. 

Fidus  ;  Fidelis  ;  Infidus  ;  Infidelis  ;  Perfidus  ; 
Perfidiosus.  1.  Fidus  denotes  a  natural  quality, 
like  trustworthy,  with  relative  praise  ;  wliereas  fidelis 
denotes  a  moral  characteristic,  as  faithful,  with  absolute 
praise.  Liv.  xxii.  22.  Eo  vinculo  Hispaniam  vir  unus 
solerti  magis  quam  fideli  consilio  exsolvit.  Abellex 
erat  Sagunti,  nobilis  Hispanus,  fidus  ante  Poenis.  2. 
Infidus  means  unworthy  of  trust  ;  i  n  f  i  d  e  1  i  s, 
unfaithful ;  p  er  fi  d  us,  treacherous,  in  particular  ac- 


FIGURA - FINIRE. 


83 


tions  ;  perfidiosus,  full  of  treachery,  with  refer¬ 
ence  to  the  whole  character,  (y.  255.) 

Figura  ;  Forma  ;  Species.  F  i  g  u  r  a  (from  fin- 
gere,  (peyyetv,')  denotes  shape  altogether  indifferently, 
in  its  mathematical  relation,  as  far  as  it  possesses  a  defi¬ 
nite  outline,  like  cr^rjpia  ;  whereas  forma  (cpopciios, 
(fropiyjLCL ,)  denotes  it  in  an  cesthetical  relation,  as  far  as 
it  is  a  visible  stamp  and  copy  of  an  interior  substance, 
to  which  it  corresponds,  like  pbopj>ri ;  lastly,  species, 
in  its  physical  relation,  as  far  as  it  stands  opposed  to  the 
inner  invisible  substance,  which  it  covers  as  a  mere  out¬ 
side,  like  eZSo?.  Hence  figurare  means  to  shape, 
that  is,  to  give  a  definite  outline  to  a  formless  mass  ; 
whereas  f  o  r  m  a  r  e  means  to  form,  that  is,  to  give  the 
right  shape  to  an  unwrought  mass  ;  and  lastly,  spe- 
ciem  addere  means  to  bedeck  any  thing,  in  the  old 
sense  of  the  word,  that  is,  fo  give  to  a  mass  already 
formed  an  exterior  that  shall  attract  the  eye.  Accord¬ 
ing  to  this  explanation  figura  refers  exclusively  to 
the  outline  or  lineaments,  whilst  forma,  or  at  least 
species,  involves  color,  size,  and  the  like.  (iii.  25.) 

Fimus,  see  Latum. 

FindEre  ;  Scindere.  F  i  n  d  e  r  e  means  to  sepa¬ 
rate  a  body  according  to  its  natural  joints,  consequently 
to  divide  it,  as'  it  were,  into  its  component  parts,  to 
cleave  ;  but  scindere  (aicehacraL)  to  divide  it  by 
force,  without  regard  to  its  joints,  and  so  separate  it  into 
fragments,  to  chop  or  tear  to  pieces.  Hence  f  i  n  d  e  r  e 
lignum  means  to  cleave  a  log  of  wood,  with  the  as¬ 
sistance  of  nature  herself,  lengthways  ;  s  c  i  n  d  e  r  e,  to 
chop  it  by  mere  force  breadthways.  The  findens  cequor 
nave  considers  the  sea  as  a  conflux  of  its  component 
waters  ;  the  scindens ,  merely  as  a  whole,  (iv.  154.) 

Finire  ;  Terminare  ;  Consummare  ;  Absolvere 
Perficere.  ^Finire  and  terminare  denote  the 
mere  ending  of  anything,  without  regard  to  how  far  thf 
object  of  the  undertaking  is  advanced;  finire 
{(ffeiveiv  ?)  to  end,  in  opp.  to  incippre ,  Cic.  Orat.  iii 

( 


9 


84 


FINIS - FLUERE. 


59;  but  terminare,  to  make  an  end,  in  opp.  to 
continuar e ;  whereas  consummare,  absolvere, 
and  perficere  denote  the  completion  of  a  work ; 
consummare,  as  the  most  general  term  in  opp.  to 
doing  a  thing  by  halves  ;  absolvere  refers  to  a  duty 
fulfilled,  and  a  difficult  work  which  is  now  done,  and 
•leaves  the  workman  free,  in  opp.  to  inchoare ;  perfi¬ 
cere  refers  to  an  end  attained,  and  a  self-chosen  task, 
which  is  now  done,  and  may  be  called  complete,  in  opp. 
to  conari.  Cic.  Orat.  29,  80.  Yerr.  i.  27.  Abso¬ 
lut  u  s  also  has  an  extensive  signification,  and  refers  to 
the  completeness  of  the  work,  like  eVreX^? ;  p  er- 
f  e  c  t  u  s,  an  intensive  signification,  and  refers  to  the 
excellence  of  the  work,  like  reXeio?.  (iv.  366.) 

Finis  ;  Terminus  ;  Limes.  Finis  (from  Rivas') 
denotes  a  boundary,  as  a.  mathematical  line,  like  t eXo?  ; 
terminus  and  limes,  a  mark,  as  the  material 
sign  of  a  boundary  ;  terminus  (reipopbevos,  rep/aa^) 
a  stone  set  Aip,  as  the ‘sign  of  a  bounding  point,  like 
Teppia-  limes,  a  ridge,  as  the  sign  of  a  bounding 
line,  like  opo?.  Cic.  Loel.  16.  Constituendi  sunt  qui 
sint  in  amicitia  fines  et  quasi  termini  diligendi.  Hor. 
Carm.  ii.  18,  24.  Revellis  agri  terminos  et  ultra  limites 
clientium  salis  avarus.  (iv.  359.) 

Finitimus,  see  Vicinus.  Firmus,  see  Validus. 

Fiscus,  see  JErarium.  Flagitare,  see  Petere . 

Flagitium,  see  Delictum.  Flagrare,  see  Ardere. 

Flayus,  see  Luteuss  Flere,  see  Lacrimare. 

Fluctus,  see  Aqua. 

Fluere  ;  Manare  ;  Liquere.  F 1  u  e  r  e  ( (jxKvco ) 
denotes  flowing,  with  reference  to  the  motion  of  the 
fluid ;  manare  (from  p^avos,  or  madere,' )  with  refer¬ 
ence  to  the  imparting  of  the  fluid  ;  and  liquere, 
with  reference  to  the  nature  of  the  fluid.  The  cause 
of  the  fluendi  is,  that  the  fluid  has  no  dam*  and  accord¬ 
ing  to  the  law  of  gravity  flows  on  ;  whereas  the  cause 
of  the  manandi  is  the  over-fulness  of  the  spring ;  lastly, 
liquere,  to  be  fluid,  is  the  negative  state  of  fluere  and 


FLUVIUS - FGECUNDUS. 


85 


manare.  Hence  f  1  u  e  r  e,  with  its  synonyme  1  a  b  i,  is 
more  opposed  to  Jicerere  and  stare  ;  and  moreover  1  a  b- 
ari,  with  its  synonyme  effundi,  more  opposed  to 
contineri ,  claudi ;  lastly,  1  i  q  u  e  r  e,  with  its  synonyme 
dissolvi,  more  opposed  to  concrevisse ,  rig  ere.  Gell. 
xvii.  11.  Plato  potum  dixit  defluere  ad  pulmonem, 
eoque  satis  humectato,  demanare  per  eum,  quia  sit  rim- 
osior,  et  confluere  inde  in  vesicam.  (ii.  1.) 

Fluvius  ;  Flumen  ;  Amnis.  Fluvius,flumen, 
(from  yen')  denote,  like  poo?,  peOpta,  an  ordinary 
stream,  in  opp.  to  a  pond  and  lake  ;  whereas  amnis 
(apieW?,  manare ,)  like  'iroragos,  a  great  and  mighty 
river,  in  opp.  to  the  sea.  Oic.  Piv.  i.  50.  and  I)ivin.  i. 
85,  78.  Ut  fhimina  in  contrarias  partes  fluxerint,  atque 
in  amnes  mare  influxerit.  Tac.  Ann.  xv.  58.  Senec. 
N.  Q.  iii.  19.  Ilabet  ergo  non  tantum  venas  aquarum 
terra,  ex  quibus  corrivatis  flumina  effici  possunt,  sed  et 
amnes  magnitudinis  vastse.  Then  :  Ilanc  magnis  amni- 
bus  aeternam  esse  materiam,  cujus  non  tangantur  ex¬ 
trema  sicut  fluminum  et  fontium.  Tac.  Hist.  v.  23. 
Quo  Mosae  fluminis  os  amnem  Rhcnum  oceano  affundit. 
Curt.  ix.  4,  5.  (ii.  7.) 

F(ecu^dus  ;-Fertilis  ;  Ferax  ;  Ucer  ;  Frugifer  ; 
Fructuosus.  1.  Foecundus  (from  cjivco,  foetus,) 
denotes  the  fruitfulness  of  a  living  and  breeding  being, 
in  opp.  to  effcetus ,  like  eiiro/co?  ;  whereas  fertilis 
and  ferax  (from  </>ep<y)  the  fruitfulness  of  inanimate 
and  productive  nature,  and  of  the  elements,  opposed  to 
sterilis ,  like  evcpopos.  Tac.  Ann.  xii.  63.  Byzantium 
fertili  solo  faseundoque  mari,  quia  vis  piscium  hos  ad 
portus  adfertur.  Germ.  5.  Terra  satis  ferax,  frugif- 
erarum  arborum  impatiens,  pecorum  foecunda ,  sed  ple- 
rumque  improcera.  Mela.  i.  9,  1.  Terra  mire  fertilis 
et  ^mimalium  perfoecunda  genetrix.  And  ii.  7.  2. 

Fertilis  denotes  the  actual  fruitfulness  which  has 
been  produced  by  cultivation ;  ferax,  the  mere  capa¬ 
bility  which  arises  from  the  nature  of  the  soil.  Cicero 
uses  fertilis  in  a  proper,  ferax ,  in  a  figurative  sense. 

H 


86 


FCEDUS - FORMOSUS. 


8.  F  e  r  t  i  1  i  s  and  f  e  r  a  x  denote  fruitfulness  under 
the  image  of  creative  and  productive  power,  as  of  the 
father  and  mother  ;  u  b  e  r,  under  the  image  of  foster¬ 
ing  and  sustaining,  as  of  the  nurse,  like  eiforjvrjs ; 
f  r  u  g  i  f  e  r,  under  the  image  of  a  corn-field  ;  fruc- 
t  u  o  s  u  s,  under  that  of  a  tree  rich  in  fruit,  like  ey/cap - 
7 ro?.  (iv.  831.) 

Fcedus  ;  Societas.  F  oe  d  u  s  (7re7ro^-6?)  is  an  en¬ 
gagement  for  mutual  security,  on  the  ground  of  a  sacred 
contract ;  wdiereas  societas,  an  engagement  to  some 
undertaking  in  common  on  the  ground  of  a  mere  agree¬ 
ment.  Liv.  xxiv.  6.  Hieronymus  legatos  Carthaginem 
mittit  ad  fcedus  ex  societate  faciendum.  Sail.  Jug.  14. 
Cic.  Phil.  ii.  35.  Neque  ullam  societatem  .  .  .  .foedere 
ullo  confirmari  posse  credidi.  (vi.  132.) 

Fgedus,  see  Teeter .  Fcemina,  see  Femina. 

Fgenus  ;  Usura.  Foenus  (from  (pvco ,  foetus,)  de¬ 
notes  interest  as  the  produce  of  capital,  like  to/co?  ; 
usura  denotes  what  is  paid  by  the  debtor  for  the  use 
of  capital,  like  Sdvos.  (vi.  133.) 

Fcetus  ;  Fcedus,  see  Prcegnans. 

Fores,  see  Ostium.  Forma,  see  Figura. 

Formare,  see  Frudire.  Formido,  see  Vereri. 

Formosus;  Pulcher;  Venustus.  1.  Formosus 
means  beauty,  as  far  as  it  excites  pleasure  and  delight- 
by  fineness  of  form  ;  p  u  1  c  h  r  u  m,  as  far  as  it  ex¬ 
cites  admiration,  is  imposing,  and  satisfies  the  taste 
by  its  perfectness  ;  venustum,  as  far  as  by  its 
charms  it  excites  desire,  and  captivates.  Formos- 
i  t  a  s  works  on  the  natural  sense  of  beauty  ;  p  u  1  c  li  r  i- 
t ii d o,  on  the  cultivated  taste  ;  venustas,  on  the 
more  refined  sensuality.  Suet.  Her.  51.  Fuit  vultu 
pulchro  magis  quam  venusto ;  that  is,  it  had  perfect 
and  regular  beauty  rather  than  pleasing  features,  and 
possessed  a  cold,  heartless  sort  of  beauty,  by  whiclf  no 
one  felt  attracted.  Comp.  Catull.  lxxxvi.  Hor.  A.  P. 
99.  Cic.  Off.  i.  86.  2.  Venustas,  loveliness,  ia 


FORS - FRENUM. 


87 


ot  higher  import  than  gratia ,  grace  ;  the  former  tran¬ 
sports,  the  latter  only  attracts,  (iii.  29.) 

Fors,  see  Casus. 

Forte,  Fortuito,  see  Casu. 

Fortitudo,  see  Ferocia.  Fortuna,  see  Casus. 
Fortunatus,  see  Felix.  Fovea,  see  Specus. 
Fovere,  see  Calere. 


Fragor  ;  Strepitus  ;  Crepitus  ;  Sonitus.  F  r  a- 
g  o  r  (affrdpayo';')  is  a  hollow,  discordant  sound,  as 
crashing,  like  8cu7to?  ;  strepitus  (^peco,  ^opvfirj  ?) 
a  loud  noisy  sound,  as  roaring,  bawling,  shrieking,  like 
ktvttos  ;  crepitus  (from  KpepfiaXov  ?)  a  single 
sound,  or  the  frequent  repeating  of  the  same  sound, 
as  clapping,  like  Kpovcns,  /cpoTos  ;  sonitus  (eVocrt? 
’JSfuco,)  a  sound  consisting  of  the  vibrations  of  elas¬ 
tic  bodies,  as  ringing,  clinking,  like  rj^rj.  Cic.  Top.  12. 
Quaeruntur  pedum  crepitus ,  strepitus  hominum.  (v. 
117.) 


Fragrare,  see  Olere. 

Frangere  ;  Kumpere  ;  Divellere.  1.  F  r  an¬ 
ger  e  ( pg^ac  ?  or  acpapd^ac)  denotes  to  break  to 
pieces  what  is  hard  ;  rumpere  (from  peVco,  poiraXov ,) 
to  rend  to  pieces  what  is  flexible.  Cato  ap.  Prise.  Si 
quis  membrum  rupit,  aut  os  fregit :  for  by  breaking  a 
limb,  not  the  invisible  bones,  but  the  visible  flesh,  is  rent 
asunder.  When,  however,  rumpere  is  applied  to 
any  thing  hard,  it  involves  the  notion  of  exertion  em¬ 
ployed,  and  of  danger ;  the  frangens  breaks  to  pieces 
what  is  entire  ;  the  rumpens  rends  to  pieces  what  is  ob¬ 
structive.  2.  Disrumpere  and  diffringere 
mean  to  rend  to  pieces,  and  break  to  pieces,  what  was 
originally  entire ;  whereas  divellere  (SteX/cetp)  to 
tear  asunder  what  was  at  first  joined  together,  (v. 
321.) 


FRAUDARE,.see  Fallere. 


Frenum;  Haeena  ;  Ore^e.  1.  Frenum  (from 
c ppd^ai  ?)  is  the  bridle  with  which  the  rider  breaks  the 
wild  horse,  like  ;  whereas  h  a  b  e  n  a  (from 


88 


FREQUENTER - FRUSTRA. 


hebcs,  ^a/3o?,  /cdgyjrac ,)  the  rein  with  which  he  turns 
the  obedient  horse,  like  rjvlov.  Hor.  Ep.  i.  15,  13. 
Laeva  stomachosus  Jiabena  clicet  eque^;  sed  equi  frenato 
est  auris  in  ore  ;  that  is,  he  minds  not  the  reins,  and* 
must  feel  the  bit.  Cic.  Orat.  i.  53.  Senatum  servire 
populo,  cui  populus  ipse  moderandi  et  regendi  sui  po- 
testatem  quasi  quasdam  habenas  tradidisset  :  comp, 
with  Tac.  Dial.  38.  Pompeius  adstrinxit,  imposuitque 
quasi  frenos  eloquentise.  2.  0  r  e  se,  a  u  r  e  ae,  now 
only  to  be  found  in  a  u  r  i  g  a,  were,  perhaps,  the  gen¬ 
eric  term  of  frenum  and  liabena ,  like  harness,  (v.  137.) 

Frequenter,  see  Scepe.  Fretus,  see  Confisus. 

Fricare,  see  Lae, vis. 

Frigere  ;  Algere  ;  Algidus  ;  Alsus  ;  Gelidus  ; 
Frigus  ;  Gelu  ;  Glacies.  Frigere  QfrpifcaC)  means 
to  be  cold,  in  opp.  to  calere ,  Cic.  Fara.  viii.  8.  Auct. 
Her.  iv.  15.  Sen.  Ir.  ii.  18;  whereas  algere 
(dAyetz/)  means  to  feel  cold,  in  opp.  to  cestuare.  Cic. 
Tusc.  ii.  14,  34.  Sen.  Ir.  iii.  12.  Plin.  H.  N.  xvii. 
26.  2.  Algidus  denotes  cold,  as  an  unpleasant 

chill ;  a  1  s  u  s,  as  a  refreshing  coolness.  3.  F  r  ig  i  d  u  s 
denotes  a  moderate  degree  of  coldness,  in  opp.  to  call - 
dus  ;  whereas  gelidus  means  on  the  point  of  freez¬ 
ing,  in  opp.  to  fervidus.  4.  Frigus  denotes,  object¬ 
ively,  cold  in  itself,  which  attacks  a  man,  and  leaves 
him  ;  whereas  f  r  i  g  e  d  o  denotes  cold,  subjectively,  as 
the  state  of  a  man  attacked  by  cold,  which  begins  and 
ends  ;  it  is  an  antiquated  word  which  has  become  obso¬ 
lete  by  the  general  use  of  frigus.  5.  G  e  1  u,  g  e  1  u  s, 
g  e  1  u  m,  (y \ola)  denote,  like  /cpuo?,  cold  that  produces 
ice  ;  gelicidium,  like  /cpvfios,  a  single  attack  of 
frost,  a  frosty  night ;  and  g  1  a  c*i  e  s,  like  KpvaraX\o<;, 
its  effect,  ice.  (iii.  89.) 

Fructuosus,  see  Foecundus.  Frugi,  see  Bonus. 

Frugifer,  see  Foecundus. 

Frui,  Frunisci,  see  Uti.  •  * 

Frustra;  Nequidquam;  Incassum  ;  Irritus.  1. 
F  r  u  s  t  r  a  (from  means  in  vain,  with  reference 


FRUSTEARI  —  FUNUS. 


89 


to  the  subject,  whose  expectation  and  calculations  have 
been  disappointed  ;  whereas  nequidquam  (that  is, 
in  nequidquam,  in  nihil),  to  no  purpose,  refers  to  the 
nullity  in  which  the  thing  has  ended.  2.  Hence  frus- 
t  r  a,  used  adjectively,  refers  to  the  person  ;  whereas 
irritus,  the  actual  adjective,  refers  to  the  thing.  8. 
F  r  u  s  t  r  a  and  nequidquam  denote  merely  a 
failure,  without  imputing  a  fault,  like  gdrirjv ;  whereas 
incassum  involves  the  accessory  notion  of  a  want 
of  consideration,  by  which  the  failure  might  have  beeh 
calculated  upon,  and  foreseen,  as  in  attempting  any 
thing  manifestly  or  proverbially  impossible,  eh  n,evov. 
(iii.  100.) 

Frustrate,  see  Fallere.  Fruticetum,  see  Rami . 

Fugitivus,  see  Perfuga. 

Fulciri  ;  Niti.  Fulciri,  fultus  (f>vXd%ai) 
means  to  prop  one’s  self  up  in  order  to  be  secure  against 
falling,  generally  by  leaning  against  a  pillar,  etc.  ; 
whereas  n  i  t  i,  n  i  x  u  s,  in  order  to  climb  a  height,  or 
to  get  forward,  generally  by  standing  on  a  basis,  (ii. 
127.) 

Fulgur  ;  Fulguratio  ;  Fulmen.  F  u  1  g  u  r,  f  u  1- 
getrum,  and  fulguratio,  denote  the  shining  of 
the  lightning  in  the  horizon,  like  darpairg  ;  fulgur, 
as  momentary  and  single  flashes  ;  fulguratio,  as 
continued  and  repeated  ;  whereas  f  u  1  m  e  n  means  the 
lightning  that  strikes  the  earth,  like  Kepavvos.  Liv.  xl. 
59.  Fulguribus  prsestringentibus  aciem  oculorum,  sed 
fulmina  etiam  sic  undique  micabant,  ut  petit  viderentur 
corpora.  Curt.  viii.  4,  8.  Ovid,  Met.  iii.  800.  Cic. 
Divin.  ii.  19.  Plin.  H.  N.  ii.  43.  Si  in  nube  erumpat 
ardens,  fulmina  ;  si  longiore  tractu  mtatur  fulgetra  ; 
his  findi  nubem,  illis  perrumpi.  Sen.  Q.  N.  i.  1.  (iii. 
318.) 

F unale,  see  Fax. 

Fundamentum,  Fundus,  see  Solum. 

Fundus,  see  Villa.  Funis,  see  Laqueus. 

Funus  ;  Exsequre  ;  Pompa.  Funus  (from 


90 


FURAEI - GARRIRE. 


t  jr 

< poivo< 7 retyve'iv,')  denotes  the  mere  carrying  out  of  the 
corpse,  like  ex-fopd  ;  whereas  e  x  s  e  q  u  i  ae  and  p  o  m  p  a 
( Vo/z7Tr ])  denote  the  solemn  procession  ;  e  x  s  e  q  u  i  ae, 
of  the  living,  as  relations  and  friends  ;  p  o  m  p  a,  of  the 
inanimate,  as  the  images  of  ancestors,  and  other  page¬ 
ants.  Cic.  Quint.  15.  Farms,  quo  amici  conveniunt 
ad  exsequias  cohonestandas.  And  Plin.  H.  N.  x.  43. 
Flor.  iii.  20.  Nep.  Att.  22.  Elatus  est  in  lecticula, 
sine  ulla  funeris  pompa ,  comitantibus  omnibus  bonis, 
maxima  vulgi  frequentia.  And  Cic.  Mil.  13.  Tac. 
Ann.  iii.  5.  (iv.  408.) 

Furari,  see  Femere.  Furor,  see  Amens. 

Fustis  ;  Ferula  ;  Sudes  ;  Trudes  ;  Rudis  ;  Scipio  ; 
Baculus.  1.  Fustis  and  ferula  denote  sticks  for 
striking  ;  sudes,  trudes,  and  rudis,  for  thrust¬ 
ing  ;  scipio  and  baculus,  for  walking.  2.  Fus- 
t  u  s  (7 rropAo?  ?)  is  a  cudgel  or  club,  large  enough  to 
strike  a  man  dead  ;  but  ferula,  a  little  stick,  or  rod 
for  the  chastisement  of  school-boys ;  sudes  (ofo?) 
and  trudes  (crropA?;,  the  root  of  Triissel,  a  weapon 
called  the  Morning-star)  [a  sort  of  truncheon  with  a 
spiked  head] ,  are  used  in  battle ;  rudis  (0/30-09) 
only  as  a  foil  in  the  fencing-school ;  scipio  (ovct/tt- 
Icov,  afcrj^ai),  serves  especially  for  ornament  and 
state,  as  a  symbol  of  superior  power,  or  of  the  honor 
due  to  age ;  baculus,  bacillum  (fidtcTpov\, 
serve  more  for  use  and  convenience  to  lean  upon,  and 
at®the  same  time,  when  necessary,  as  a  weapon,  (iii. 
265.) 


G. 

Galea,  see  Cassis.  Ganeum,  see  Feversorium. 

Gannire,  see  Latrare. 

Garrire  ;  Fabulari  ;  Blatire  ;  Blaterare  ;  Lo- 
quax  ;  Verbosus.  1.  Garrire  (7 rjpvco)  denotes 
talking,  with  reference  to  excessive  fondness  for  speak¬ 
ing  ;  fabulari,  to  the  nullity;  blatire,  and  the 


GAUDERE.  91 

intensive  blaterare,  to  the  foolishness  of  what  is 
said.  2.  The  garrulus  is  tiresome  from  the  quality,  the 
loquax  from  the  quantity,  of  what  he  says.  For  g  a  r- 
r  u  1  i  t  a  s  expresses  childish  or  idle  talkativeness,  from 
the  mere  pleasure  of  talking  and  hearing  one’s  self  talk, 
without  regard  to  the  value  and  substance  of  what  is 
said,  and  has  its  origin  in  a  degeneracy  of  youthful  vi¬ 
vacity,  and  even  in  the  abuse  of  superior  talents,  like 
\a\td ;  whereas  loquacitas  (Xatcd^eiv)  expresses 
a  quaint  talkativeness,  from  inability  to  stop  short,  which 
has  its  origin  in  the  diminished  energy  of  old  age,  like 
dhoXea^la.  The  garrulus ,  in  his  efforts  to  please  and 
entertain  by  light  conversation,  is  silly  and  imbecile ; 
the  loquax ,  in  his  efferts  to  instruct,  and  make  himself 
clearly  understood,  is  often  tedious.  3.  Garrulus 
and  loquax  denote  qualities  of  persons,  speakers  ; 
verbosus,  of  things,  speeches,  and  writings,  (iii. 
81.) 

Gaudere  ;  LlETAri  ;  Hilaris  ;  Alacer  ;  Gestire  ; 
Exsultare.  1.  Gaudere  (from  <yavpos)  denotes 
joy  as  an  inward  state  of  mind,  in  opp.  to  dolor ,  like 
rjhecrXai  ;  whereas  1  se  t  a  r  i  and  hilarem  esse, 
the  utterance  of  joy.  Tac.  Hist.  ii.  29.  IJt  valens 
processit,  gaudium ,  miseratio,  favor  ;  versi  in  Icetitiam 
.  .  .  .  laudantes  gratantesque.  2.  The  Icetus  (from 
XCK-alogoi)  shows  his  joy  in  a  calm  cheerfulness,  which 
attests  perfect  satisfaction  with  the  present/in  opp.  to 
moestus ,  Tac-.  Ann.  xv.  23  ;  the  Idlaris  (iXapos)  -  in 
awakened  mirth,  disposing  to  jest  and  laughter,  in  opp. 
to  tristis  ;  the  alacer  (dX/crf)  in  energetic  vivacity,  evinc¬ 
ing  spirit  and  activity,  in  opp.  to  territus.  Cic.  Coel. 
28.  The  gaudens ,  the  Icetus ,  the  hilaris ,  derive  joy 
from  a  piece  of  *good  fortune  ;  the  alacer  at  the  same 
time  from  employment  and  action.  Cic.  Divin.  i.  33, 
73.  Equum  alacrem  Icetus  adspexit.  L  as  t  i  t  i  a 
shows  itself  chiefly  in  an  unwrinkled  forehead,  and  a 
mouth  curled  for  smiling  ;  h  i  1  a  r  i  t  a  s,  in  eyes  quickly 
moving,  shining,  and  radiant  with  joy ;  alacritas, 


92 


GAZ^E - GENS. 


in  eyes  that  roll,  sparkle,  and  announce  spirit.  Sen. 
Ep.  116.  Quantam  serenitatem  Icetitia  dat.  Tac. 
Agr.  89.  Fronte  Icetus ,  pectore  anxius.  Cic.  Pis.  5. 
Te  hilarioribus  oculis  quam  solitus  es  intuente.  3. 
G  a  u  d  e  r  e  and  1  sa  t  a  r  i  denote  a  moderate  ;  e  x- 
s  u  1 1  a  r  e  and  g  e  s  t  i  r  e,  and  perhaps  the  antiquated 
word  v  i  t  u  1  a  r  i,  a  passionate,  uncontrolled  joy,  as  to 
exult  and  triumph  ;  the  gestiens  (y rf&eiv)  discovers  this 
by  an  involuntary  elevation  of  the  whole  being,  spark¬ 
ling  eyes,  inability  to  keep  quiet,  etc.  ;  the  exsultans ,  by 
a  voluntary,  full  resignation  of  himself  to  joy,  .which 
displays  itself,  if  not  by  skipping  and  jumping,  at  least 
by  an  indiscreet  outbreak  of  joy,  bordering  on  extrava¬ 
gance.  4.  Jucundus  denotes,  like  juvat  me,  a 
momentary  excitement  of  joy  ;  1  ae  t  u  s,  a  more  lasting 
state  of  joy ;  hence  Icetus  is  used  as  the  stronger 
expression,  in  Plin.  Ep.  v.  12.  Quam  inihi  a  quocunque 
excoli  jucundum ,  a  te  vero  Icetissimum  est.  (iii.  242.) 

Gaza:,  see  Divitice. 

Gelicidium,  Gelidus,  Gelu,  see  Frigere. 

Gemere,  see  Suspirare.  Geminus,  see  Duplex, 

Gena,  see  Mala.  Generare,  see  Creare. 

Gens  ;  Natio  ;  Populus  ;  Civitas.  1.  Gens  and 
n  a  t  i  o  denote  a  people,  in  a  physical  sense,  in  the  de¬ 
scription  of  nations,  as  a  society  originating  in  common 
descent  and  relationship,  without  any  apparent  reference 
to  civilization ;  whereas  populus  and  civitas 
denote  a  people  in  a  political  sense,  as  a  society  farmed 
by  civilization  and  compact.  Sail.  Cat.  10,  1.  Na- 
tiones  ferae  et  populi  ingentes  subacti.  Cic.  Hep.  i.  25. 
2.  Gens  (yeverg)  includes  all  people  of  the  same  de¬ 
scent,  like  (pv\ov  ;  natio  (from  y vgcno^)  a  single  col¬ 
ony  of  the  same,  like  eAw?.  Yell.  P.  ii.  98.  Omnibus 
ejus  gcntis  nationibus  in  arrna  accensis.  Tac.  G.  2, 
88.  But  as  gens ,  in  this  physical  sense,  as  the  complex 
term  for. several  colonies,  has  a  more  comprehensive 
meaning  than  natio ,  so  has  it,  at  the  same  time,  in  its 
political  accessory  meaning,  as  a  clan,  yepo?,  or  as  the 


GENS - GLORIA. 


93 


complex  term  for  several  families,  a  narrower  meaning 
than  populus  ;  hence  sometimes  populus  forms,  as  a  civ¬ 
ilized  natio,  a  part  of  the  natural  gens.  Liv.  iv.  49. 
Bolanis  sum  gentis  populo ,  and  Virg.  A.  x.  202  ;  some¬ 
times  gens,  as  a  political  society,  forms  a  part  of 
populus  :  Justin,  vii.  1.  Adunatis  gentibus  variorum 
populorum.  3.  C  i  v  i  t  a  s  (from  Kelco)  denotes  the 
citizens  of  a  town  collectively,  7roXt?,  merely  with  re¬ 
gard  to  their  interior  connection,  as  including  the  inhab¬ 
itants  who  are  in  the  enjoyment  of  the  full  rights  of  cit¬ 
izenship,  and  the  lawful  possessors  of  the  land  ;  pop¬ 
ulus  (redupl.  of  n ro/U?)  means  the  people,  fii/yuo?,  more 
commonly  in  reference  to  their  social  relations,  interior 
and  exterior,  and  with  the  included  notion  of  belonging 
to  the  state.  A  people  can  determine  upon  war  as  a 
civitas  ;  but  can  carry  it  on  only  as  a  populus.  A  civ- 
itas  is  necessarily  stationary  ;  but  a  populus  may  consist 
of  Nomades ,  or  wanderers  from  one  pasture  to  another. 

Gens,  Genus,  see  Stirps. 

Gerere,  see  Ferre  and  Agere. 

Gestire,  see  Velle  and  Gaudere. 

Gignere,  see  Creare.  Gilvus,  see  Luteus. 

Glaber,  see  Lcevus.  Glacies,  see  Frigere. 

Gladius  ;  Ensis  ;  Pugio  ;  Sica.  1.  G 1  a  d  i  u  s 
(from  K\dbos)  is  the  usual,  ensis  (from  ansa  ?)  the 
select  and  poetical  name  for  a  sword.  Quin  til.  x.  1,  11.* 
(v.  188.)  2.  Pugio  (from  pungere)  is  a  dagger,  as 

a  fair  and  openly  used  soldier’s  weapon,  on  a  level  with 
the  sword  ;  whereas  s  i  c  a  (from  secare)  is  the  unfair 
and  secret  weapon  of  the  bandit,  on  a  level  with  poison, 
(vi.  291.) 

Globus  ;  Spiijera.  Globus  is  the  popular  term 
for  any  body  that  is  round  like  a  ball ;  whereas  sphrnra 
is  the  scientific  term,  derived  from  the  Greek  for  a  math¬ 
ematical  globe,  (vi.  147.) 

Globus,  see  Caterva. 

Gloria  ;  Claritas.  Gloria  (from  yeXw?)  de¬ 
notes  renown,  under  the  image  of  something  said,  like 


94 


GLORIATIO - GRATIAS  IIABERE. 


/cAeo?  ;  claritas  (from  yaXripos)  under  that  of  some¬ 
thing  bright,  and  that  is  seen,  like  86£a.  (v.  235.) 

Gloriatio,  see  Jactatio.  Glutus,  see  Faux. 

GnaVitas,  see  Opera.  Gracilis,  see  Fxilis. 

Gradatim,  see  Paulatim.  Gradiri,  see  Ire. 

Gradus  ;  Gressus  ;  Passus.  1.  G  r  e  s  s  u  s  de¬ 
notes  a  step  subjectively,  whereas  gradus  objectively. 
Gressus  is  a  step  that  is  being  taken  ;  gradus 
that  is  taken.  2.  Gressus  is  a  product  of  going, 
but  passus,  of  standing  also,  if  the  feet  are  at  the 
same  distance  from  each  other  as  in  walking.  Gressus 
denotes  any  separation  of  the  feet,  whether  longer  or 
shorter,  quicker  or  slower,  whether  deserving  the  name 
of  step  or  not ;  whereas  passus  means  a  regular 
measured  step,  which  at  the  same  time  serves  as  a 
measure  of  length.  Yirg.  iEn.  i.  414.  Tendere  gressus 
ad  moenia  :  comp,  with  ii.  723.  Intus  sequitur  patrem 
non  passibus  sequis.  (iv.  58.) 

Grasci;  Graii;  Gr^culi;  Gr^canicus.  1.  Grseci 
denotes  the  Greeks  merely  as  a  term  in  the  description 
of  different  nations,  and  a  historical  name,  without  any 
accessory  moral  reference  ;  whereas  Graii,  with  praise, 
as  the  classical  name  for  a  nation  of  heroes  in  days  of 
yore  :  G  r  se  c  u  1  i,  with  blame,  as  the  degenerate  peo¬ 
ple,  false  and  unworthy  of  trust,  that  existed  in  the 
times  of  the  Roman  writers.  2i  G  r  se  c  u  m  means 
what  is  really  Grecian,  whether  in  or  out  of  Greece  ; 
but  Grmcanicus,  what  is  made  after  the  Grecian 
manner,  what  is  merely  a  la  Grecque.  (v.  304.) 

Grandaevus,  see  Fetus.  Grandis,  see  Magnus. 

Gratia,  see  Studium. 

GRATIAS  AGERE,  HABERE,  REFERRE  ;  GRATES  ;  GrA- 

tari  ;  Gratulari.  1.  Gratiam  or  gratias 
habere  means  to  feel  thankful,  like  x^PiV  e'<&£vai ; 
whereas  gratias  age  re,  to  return  thanks  in  words, 
like  evxapioTelv ;  lastly,  gratiam  referre,  to 
show  one’s  self  thankful  by  deeds,  like  xdpi v  (pepeiv, 
dvTLxapLZeo^ai.  Cic.  Marc.  ii.  33.  Maximas  tibi 


GRATUS  —  GREMIUM. 


95 


omnes  gratias  agimus ;  majores  etiam  habemus.  Off. 
ii.  20.  Inops  etiamsi  referre  gratiam  non  potest,  habere 
tamen  potest.  And  Fam.  v.  11.  x.  11.  Plane.  28. 
Balb.  1.  Phil.  iii.  2.  2.  Gratias  agere  is  the 

usual ;  grates  a  g  e  r  e,  a  select  and  solemn  form  of 
speech.  Cic.  Somn.  Grates  tibi  ago,  summe  Sol,  vo- 
bisque  reliqui  coelites.  3.  In  the  same  manner  g  r  a  t- 
u  1  a  r  i  denotes  an  occasional  expression  of  thanks 
without  oblation,  and  a  congratulation  without  formality, 
wrhereas  g  r  a  t  a  r  i,  a  solemn  thanksgiving,  or  congrat¬ 
ulation.  Liv.  vii.  3.  Jovis  templum  gratantes  ovan- 
tesque  adire  :  comp,  with  Ter.  Ileaut.  v.  1,  6.  Desine 
deos  gratulando  obtundere.  (ii.  213.) 

Gratus  ;  Jucundus  ;  Acceptus  ;  Gratiosus.  1. 
G  r  a  t  u  m  (from  /ce^ap^a^at)  means  that  which  is  ac¬ 
ceptable  only  in  reference  to  its  value  with  us,  as  pre¬ 
cious,  interesting,  and  vTorthy  of  thanks  ;  but  j  u  c  u  n- 
d  u  m  (from  juvare)  in  reference  to  the  joy  which  it 
brings  us,  as  delightful.  Cic.  Att.  iii.  24.  Ista  veri- 
tas  etiam  si  jucunda  non  est,  mihi  tamen  grata  est. 
Fam.  v.  18.  Cujus  officia  jucundiora  scilicet  srnpe 
mihi  fuerunt,  nunquam  gratiora.  And  v.  15.  xiii.  18. 
2.  Gratus  refers  to  the  feeling,  as  wished  for  ;  a  c- 
c  e  p  t  u  s,  to  its  expression,  as  welcome.  3.  The  gra¬ 
tus  alieui  meets  with  no  antipathy,  but  is  liked  ;  the 
gratiosus  apud  aliquem  is  the  object  of  distinguished 
favor,  and  enthusiastic  attachment,  as  the  favorite  or 
darling,  (iii.  254.) 

Gravidus,  see  Prcegnans. 

Gra vitas,  see  Moles  and  Severitas. 

Gremium  ;  Sinus.  G  r  e  m  i  u  m  is  the  lap,  or  sur- 
face  formed  by  the  knees  in  a  sitting  posture,  and  fig 
uratively  the  symbol  of  the  fostering  care  of  a  mother  ; 
whereas  sinus,  the  bosom,  between  the  two  breasts, 
especially  in  the  female  sex,  and  figuratively  the  symbol 
of  protection  and  refuge.  Cic.  Pis.  3T.  JEtolia  pro- 
cul  a  barbaris  disjuncta  gentibus  in  sinu  pacis  posita 
medio  fere  Gnneice  gremio  continetur.  (vi.  150.) 


96 


GRESSUS  —  IIASTA. 


Gressus,  see  Gradus. 

Grex,  see  Caterva  and  Pecus.  Grumus,  see  Collis. 

Gula,  see  Faux.  GuRGES,see  Virago. 

Gurgulio,  see  Faux. 

Gustus,  Gustare,  see  Sapor. 

Gutta  ;  Stilla  ;  Stiria.  G  u  1 1  a  is  a  natural, 
still  a  crraXafat),  an  artificial  measured 

drop.  Further,  the  principal  notion  in  gutta  is  that 
of  smallness,  hence  g  u  1 1  a  t  i  m  means  drop  by  drop  ; 
whereas  in  stilla  the  principal  notion  is  that  of  hu¬ 
midity,  hence  s  t  i  1 1  a  t  i  m  means  trickling  or  dripping. 
Stilla  means  a  liquid  ;  stiria  (orepea)  a  frozen 
drop.  (iii.  4.) 

Guttur,  see  Faux .  Gyrus,  see  Orbis. 


H. 

r 

Habena,  see  Frcnum.  Habere,  see  Tenere. 

Habitare,  see  Incolere.  Habitus,  see  Vestis. 

Hactenus,  see  Adhuc.  Hjedus,  see  Caper. 

Hjerere  ;  Pendere.  H  ae  r  e  r  e  (pxeLpoco  ?)  means 
to  stick,  and  not  to  be  loose,  or  able  to  g^st  forwards  ; 
pendere  (7 rerecrAat),  to  be  suspended,  and  prevented 
from  falling  to  the  ground.  Cic.  Acad.  ii.  39.  Ut  vid- 
eamus  terra  penitusne  defixa  sit  et  radicibus  suis  hcereat , 
an  media  pendeat.  (vi.  154.) 

Hjssitare,  see  Cunctari.  Harena,  see  Sabulo. 

Hariolari  ;  V aticinari.  H  a  r  i  0 1  a  r  i  (from  %paF) 
means  to  foretell,  with  the  accessory  notion  of  charla¬ 
tanism,  like  'xprjapoXoyeLv  ;  'whereas  vaticinari 
(from  vates,  to  foretell,  with  the  accessory 

notion  of  inspiration,  like  pavrevea^at.  In  Cic.  Hivin. 
i.  2,  Hariolorum  et  vatum  furibundse  praedictiones,  it  is 
only  the  harioli ,  who  from  their,  position  and  in  public 
estimation  already  pass  for  charlatans  ;  whereas  the 
vates  are  charlatans  only,  as  Cicero  himself  views  them 
from  his  philosophical  elevation,  (iii.  76.) 

Hasta,  see  Missile.  Haud  scio  an,  see  Forte. 


HELLUO  —  HOMO. 


97 


IIelluo,  see  Prodigus.  Helvus,  see  Luteus. 

Heros,  see  JVumen.  Hilaris,  see  Gaudere. 

Hircus,  see  Caper. 

Hirsutus,  Hirtus,  Hispidus,  see  Horridus. 

Historic,  see  Annales.  Histrio,  see  Actor. 

Hcedus,  see  Caper. 

Homicida  ;  Interfector  ;  Peremtor  ;  Interem- 
tor  ;  Percussor  ;  Sicarius.  Homicida  denotes 
the  manslayer  in  a  general  sense,  as  far  as  manslaughter 
is  a  crime,  like  dv&po<f)6vos  ;  whereas  interfector, 
pere  m  t  o  r,  and  interemtor,  only  the  slayer  of  a 
particular  person,  whether  the  deed  be  a  crime  or  not, 
like  (po-vevs ;  percussor  and  sicarius  denote 
the  instruments  of  another’s  will,  and  mere  mechanical 
executioners  of  another’s  decree  ;  but  the  percussor  exe^ 
cutes  a  public  sentence  of  condemnation,  as  the  heads¬ 
man,  while  the  sicarius  lends  and  hires  out  his  hand  to 
a  secret  assassination,  like  the  bandit.  Cic.  Rose.  Am. 
33,  93.  Erat  turn  multitudo  sicariorum  .  .  et  homines 
impune  occidebantur  ...  Si  eos  putas  .  .  .  quos  qui 
leviore  nomine  appellant,  percussores  vocant,  qurnro  in 
cujus  fide  sint  et  tutela.  (iii.  191.) 

Homo  ;  Mas  ;  Yir  ;  Homunculus  ;  Homuncio  ;  Ho- 
mullus.  1.  Homo  (Goth,  guma,  from  humus,  'ffiooVy 
eW^owo?),  means  a  human  being,  man  or  woman,  in 
opp.  to  deus  and  bellua ,  like  aifepcoiros  ;  mas  and  v  i  r 
mean  only  the  man  ;  mas  in  a  physical  sense,  in  opp. 
to  femina ,  like  apqpv  ;  v  i  r  (Goth,  wair,  from  Iprjve ?), 
in  a  physical  sense,  in  opp.  to  mulier ,  like  dvtfp.  Sen. 
Polyb.  36.  Non  sentire  mala  sua  non  est  hominis ,  at 
non  ferre  non  est  viri.  Ep.  103.  Cic.  Tusc.  ii.  22. 
Earn.  v.  17.  Justin,  xi.  13.  2.  Homunculus 

denotes  the  weak  and  powerless  being  called  man,  with 
reference  to  the  whole  race,  in  opp.  to  the  Deity,  to  na¬ 
ture  in  general,  to  the  universe,  etc.  ;  homuncio 
and  h  o  m  u  1 1  u  s  denote  the  weak  and  insignificant 
man,  as  an  individual,  in  opp.  to  other  men ;  homun- 
i  7 


98 


HONE  STAS 


HORTARI. 


c  i  o,  with  a  feeling  of  pity  ;  h-o  m  u  1 1  u  s,  with  a  feeling 
of  scorn,  (v.  188.) 

Honestas,  see  Virtus.  Honestus,  see  Banus . 

Honorare  ;  Honestare.  Honorare  means  to 
honor  any  body,  by  paying  him  singular  respect,  and 
yielding  him  honor  ;  but  honestare  means  to  dig¬ 
nify,  or  confer  a  permanent  mark  of  honor  upon  any 
body. 

Hornus  ;  Hornotinus.  H  o  r  n  u  s  (%^e<nm) 
that  which  is  of  this  year,  as  a  poetical,  hornotinus, 
as  a  prosaic  word. 

Horridus  ;  Hirtus  ;  Hirsutus  ;  Hispidus  ;  Asper. 
Horrid  u  s  (from  ^epcro?,  ^oprcffo?) ,  is  the  most  gen¬ 
eral  expression  for  whatever  is  rough  and  rugged,  from 
want  of  formation  ;  hirtus  and  hirsutus  refer 
particularly  to  what  is  covered  with  rough  hair,  in  opp. 
to  what  is  soft  and  smooth  ;  hispidus  and  asper, 
to  rough  elevations,  in  opp.  to  what  is  level ;  hispi¬ 
dus,  to  the  roughness  that  offends  the  eye  ;  asper, 
to  the  roughness  that  causes  pain.  Yell.  P.  ii.  4.  de¬ 
scribes  Marius  as  hirtus  et  horridus  ;  hirtus  referring  to 
his  neglected  exterior,  horridus ,  to  his  rough  nature, 
(vi.  161.) 

Horror,  see  Vereri. 

Hortari  ;  Monere.  The  h  o  r  t  a  t  i  o  (op^toor?, 
epe^co),  addresses  itself  immediately  to  the  will  and 
resolution  ;  whereas  the  m  o  n  i  t  i  o,  almost  entirely 
to  the  consciousness  and  judgment^  The  h  o  r  t  a  t  i  o 
has  always  an  action  for  its  object ;  the  m  o  n  i  t  i  of 
only  a  representation,  and  by  the  medium  of  that  rep¬ 
resentation,  an  action  for  its  object.  Sail.  Jug.  60. 
Monere  alii,  alii  hortari.  Cat.  60.  ISTequidquam  hor- 
tere  .  .  .  Sed  ego  vos  quo  pauca  monerem ,  convocavi. 
Sen.  Ep.  13.  Nimium  diu  te  cohortor ,  cum.tibi  admo- 
nitione  magis  quam  exhortatione  opus  sit.  Cic.  Fam.  x. 
40.  Si  aut  aliter  sentirem,  certe  admonitio  tua  me 
reprimere,  aut  si  dubitarem,  hortatio  impellere  posset, 
(i.  164.) 


HOSPES - HUMANITUS. 


99 


Hospes  ;  Adventor.  II  o  s  p  e  s  is  the  guest  who 
visits  his  friend  ;  adventor,  the  person  who  puts  up 
at  his  host’s.  Sen.  Benef.  i.  14.  Nemo  se  stabularii 
aut  cauponis  hospitem  judicat.  (iv.  892.) 

Hospes,  see  Externus. 

Hospitium,  see  Deversorium. 

Hostis,  see  Advgrsarius.  Hucusque,  see  Adkuc. 

Hum anitas  ;  Comitas  ;  Facilitas  ;  Civilitas. 
H  u  m  a  n  i  t  a  s  is  a  virtue  of  universal  extent,  which, 
like  the  mental  cultivation,  proceeding  from  intelligence, 
ennobles  the  whole  man  in  mind  and  heart,  and  gives  to 
his  nature  mildness  and  philanthropy,  as  a  principle  ;  in 
opp.  to  feritas  ;  comitas  (from  Koapof)  is  a  moral 
virtue,  which,  like  affability,  without  respect  to  higher 
rank  in  society,  treats  every  man  as  a  man  ;  facili¬ 
tas,  a  social  virtue,  which,  like  complaisance,  by  for¬ 
bearance  and  meeting  the  views  of  others,  facilitates 
mutual  intercourse  in  life,  and  makes  it  pleasant ;  civ¬ 
il  i  t  a  s,  a  political  virtue,  which,  like  the  republican 
feeling  of  a  prince,  makes  the  specific  difference  between 
a  ruler  and  his  people  unfelt,  and  treats  his  subjects  as 
fellow-citizens.  Nep.  Milt.  8.  In  Miltiade  erat  quum 
summa  liumanitas ,  turn  mira  comitas ,  ut  nemo  tsjfn  liu- 
milis  esset  cui  non  ad  eum  aditus  pateret.  (v.  6.) 

Humanitus  ;  Humane  ;  Humaniter.  II  u  m  a  n  i- 
t  u  s  means  in  a  human  manner,  in  objective  reference 
to  the  exterior  condition  of  man,  namely,  that  of  weak¬ 
ness  and  mortality,  like  dv^pcoTreico^,  dv^pcoTTivcos ; 
whereas  humane  and  humanite  r,  in  subjective 
reference  to  man’s  capacity  for  an^  propensity  towards 
cultivation  ;  humane  facere  is  the  result  of  moral  cul 
tivatijn,  like  fyikav^  poor  cos  ;  humaniter  facere  is  the 
vesulffof  social  cultivation,  like  ei rtet/cco?.  (v.  8.) 

Humare,  see  Sepelire .  Humerus,  see  Armus. 

Humidus,  see  Udus.  Humus,  see  Tellus. 


100 


JACERE  —  IGNAYIA. 


I  &  J. 


Jacere,  see  Cubare. 

Jactatio  ;  Gloriatio  ;  Ostentatio  ;  Venditatio. 

J  a  c  t  a  t  i  o  and  gloriatio  have  their  foundation 
in  vanity  and  self-complacency  ;  jactatio  is  making 
much  ado  of  one’s  excellencies  and  merits,  and  shows 
itself  in  words  and  actions,  with  the  accessory  notion 
of  folly  ;  gloriatio  is  talking  big,  proclaiming  one’s 
excellencies  and  merits,  with  the  accessory  notion  of  in¬ 
solence  ;  whereas  ostentatio  and  venditatio 
have  their  foundation  in  a  crafty  calculation  of  the  effect  . 
to  be  produced,  and  a  disregard  to  truth  ;  o  s  t  e  n  t  a- 
t  i  o  would  conceal  real  emptiness  under  a  false  show  ; 
venditatio  would,  by  exaggerating  one’s  excellen¬ 
cies,  pass  them  off  for  greater  than  they  are. 

Jactura,  see  Amittere  and  Damnum.. 

Jaculum,  see  Missile.  Janua,  see  Ostium. 

Icere,  see  Verberare. 

Idoneus  ;  Aptus.  I  d  o  n  e  u  s  denotes  a  passive, 
"apt  us  an  active  fitness  for  anything.  F.  A.  Wolf. 
Or,  the  idoneus  is  fitted  by  his  qualifications,  and, 
through  outward  circumstances,  for  any  particular  des¬ 
tination,  like  the  ;  the  aptus  (from  potis,  po- 

tens),  by  his  worth  and  adequacy,  like  i/cav6$.  The 
idoneus  is  in  himself  inactive,  and  suffers  himself  to  be 
employed  for  a  particular  purpose,  for  which  he  is  qual¬ 
ified  ;  the  aptus  himself  engages  in  the  business,  be¬ 
cause  he  is  adequate  to  it.  (iii.  276.) 

Ignarus,  see  Cognitio . 

Ignavia  ;  Inertia  ;  Segnitia  ;  Desidia  ;  SjocoR- 
dia  ;  Pigritia.  1.  Ignavia  denotes  the  lo®  of 
idleness,  in  an  ideal  sense,  inasmuch  as  the  impulse 
to  action  distinguishes  the  more  noble  from  the  ordinary 
man,  and  gives  him  an  absolute  value  ;  in  opp.  to 
industria ,  Tac.  Ann.  xii.  12.  xvi.  18  ;  whereas  i  n  e  r- 
t  i  a  denotes  the  love  of  idleness  in  a  real  tangible 


IGNAVIA  —  IGNOMINIA. 


101 


sense,  inasmuch  as  activity  makes  a  man  a  useful  mem¬ 
ber  of  society,  and  gives  him  a  relative  value. 

I  g  n  a  v  i  a  is  inherent  in  the  temperament,  and  has 
no  inclination  for  action  ;  inertia  lies  in  the  char¬ 
acter  and  habits,  and  has  no  desire  to  work.  A  lazy 
slave  is  called  inors  ;  a  person  of  rank,  that  passes  his 
time  in  doing  nothing,  is  ignavus.  2.  S  e  g  n  i  t  i  a, 
desidia,  socordia,  and  p  i  g  r  i  t  i  a,  are  the 
faults  of  a  too  easy  temperament.  S  e  g  n  i  t  i  a  (from 
sequi,  o/o/o?,)  wants  rousing,  or  compulsion,  and  must 
be  conquered,  before  it  resigns  its  ease,  in  opp.  to 
promptus.  Tac.  Agr.  21.  Desidia  (from  sedere)  « 
lays  its  hands  on  its  lap,  and  expects  that  things  will 
happen  of  themselves  ;  socordia  is  susceptible  of  no 
lively  interest,  and  neglects  its  duties  from  want  of 
thought,  like  phlegm  ;  p  i  g  r  i  t  i  a  has  an  antipathy  to 
all  motion,  and  always  feels  best  in  a  state  of  absolute 
bodily  rest,  like  slothfulness.  (iv.  212.) 

Ignavia,  see  Vereri. 

Ignominia  ;  Infamia  ;  Dedecus  ;  Probrum  ;  Op¬ 
probrium.  1.  Ignominia  deprives  one  of  political 
honor,  which  is  independent  of  the  reports  circulated 
concerning  a  man,  and  is  the  consequence  of  an  official 
denunciation,  the  justice  of  which  is  supposed  ;  that  of 
the  censor,  for  example,  like  angla  ;  whereas  i  n  f  a- 
m  i  a  deprives  one  of  moral  honor,  of  one’s  good  name, 
has  a  reference  to  public  scorn,  and  is  the  consequence 
of  shameless  and  dishonorable  conduct,  like 
5.  Ignominia  and  infamia  are  abstract,  and 
denote  subjective  states  ;  d  e  d  u  c  u  s  and  p  r  o  b  r  u  m 
are  concrete,  and  denote,  objectively,  disgrace  itself ; 
dedecus  is  a  deviation  from  the  conduct  that  be¬ 
comes  a  man  of  honor,  from  whom  noble  actions  are  ex¬ 
pected  ;  p  r  o  b  r  u  m  is  a  stain  on  the  morality  of  a 
man,  from  whom,  at  least,  irreproachable  conduct  is  ex¬ 
pected.  Dedecus  is  incurred  generally  in  our  pub¬ 
lic  relations,  by  abjectness  of  spirit,  etc.  ;  p  r  o  b  r  u  m, 
in  our  private  relations,  by  licentiousness,  etc.  3. 


102 


IGNOSCERE  —  IMAGO. 


P  r  o  b  r  u  m  (from  7rpo<f>epco')  is  reproach,  as  far  as  it 
can  justly  be  made  ;  opprobrium,  reproach,  as  far 
as  it  actually  is  made.  In  probrum  the  disgrace  itself 
is  more  considered  ;  in  opprobrium ,  the  open  proclama¬ 
tion  of  it. 

Ignoscere  ;  Veniam  dare.  Ignoscere  (dmy- 
lyvcoatceiv')  is  a  moral  act ;  as,  to  forgive  from  one’s 
heart ;  to  forgive  and  forget,  in  opp.  to  retaining  anger, 
avyyuyvcbo-Keiv ;  whereas  veniam  dare  (aviav  or 
aveaiv  hovvcu)  is  a  political  act,  to  allow  clemency  to 
take  place  of  justice,  in  opp.  to  punishment,  like  fi&ie- 
vat.  The  friend  ignoscit  a  person  of  his  own  rank ;  one 
who  is  of  higher  rank  and  greater  power  veniam  dat. 
Cic.  Man.  3.  Tills  imperatoribus  laus  est  tribuenda 
quod  egerunt ;  venia  dan  da  quod  reliquerunt ;  comp, 
with  Att.  xvi.  16.  Ignosce  mihi  quod  eadem  de  re 
saepius  scribam.  (v.  170.) 

Ilia,  see  Caro.  Illico,  see  Hepente. 

Illustris,  see  Celeber  and  Luctilentus. 

Imago  ;  Simulacrum  ;  Statua  ;  Signum.  1.  Im¬ 
ago  and  simulacrum  denote,  as  the  most  general 
terms,  any  representation,  whether  a  work  of  statuary 
or  of  painting  ;  imago  (MXav7l)  to  the  origi¬ 

nal,  as  to  a  pattern,  by  a  striking  likeness  of  form,  like 
eifcoov  ;  simulacrum  is  opposed  to  the  original,  as  a 
real  being,  by  a  deceptive  imitation  of  its  form,  like 
ecSwXov  ;  whereas  statua,  s  i  g  n  u  m,  and  effi¬ 
gies,  are  merely  plastic  works  ;  tabula  and  p  i  c- 
t  u  r  a,  merely  pictures.  2.  Simulacrum  and 
statua  denote  the  copying  of  the  whole  figure,  con¬ 
sequently,  in  the  plastic  art,  standing  figures  ;  effi¬ 
gies  and  imago,  principally  the  copying  of  the 
characteristic  parts,  namely,  the  features  ;  effigies, 
in  staturary,  as  busts  ;  imago,  in  painting,  as  half- 
length  portraits.  Tac.  Ann.  i.  74.  Alia  in  statua  am¬ 
putate  capite  Augusti  effigiem  Tiberii  inditam.  Hist, 
ii.  3.  Simulacrum  deae  effigie  humana.  Cic.  Tusc.  iii. 
2,  3.  Optimus  quisque  consectatur  nullam  eminentem 


IMBER 


IMITATIO. 


103 


qjfigiem  (virtutis)  sed  adumbratam  imaginem  gloriae. 
#S  i  g  n  u  in  (from  sequo,  to  proclaim,)  means  any  plastic 
jvork,  in  opp.  to  tabulae  and  picturce.  Sal.  Cat.  11. 
Cic.  Orat.  i.  35.  Man.  14.  Suet.  Cses.  47.  Quintil. 
ix.  2.  Cic.  Verr.  iv.  1  ;  simulacrum  means  the 
sacred  statue  of  a  god,  like  clyaXga;  statu  a,  the 
profane  statue  of  a  man,  like  avhpias.  Cic.  Cat.  iii.  8. 
Simulacra  deorum  immortalium  depulsa  sunt  et  statuce 
veterum  hominum  dejectse.  Tac.  Ann.  i.  73.  Suet. 
Tib.  26.  Cic.  Yerr.  i.  22.  ^egati  deorum  simulacra 
venerabantur,  itemque  cmtera  signa  et  ornamenta  lacri- 
mantes  intuebantur.  (v.  237.) 

Imber,  see  Pluvia. 

Imitatio  ;  JEmulatio  ;  Certatio  ;  Rivalitas  ;  Sim- 
ulatio.  1.  Imitari,  means  merely  the  effort  to 
produce  something  like  some  other  thing,  without  any 
accessory  moral  notion  ;  ae  m  u  1  a  r  i  (from  at cr egos) 
means,  at  the  same  time,  to  do  something  which  shall 
gain  equal  or  superior  consideration,  honor,  and  appro¬ 
bation,  when  compared  with  the  thing  imitated.  I  m  i- 
t  a  t  i  o  has  in  view  only  the  thing  itself,  and  is  gener¬ 
ally  moderate  and  laudable  ;  ae  m  u  1  a  t  i  o  has  in  view 
chiefly  the  person,  who  is  already  in  possession  of  the 
quality  worthy  of  imitation,  and  alwaj7s  seems  more  or 
less  a  passion,  which  deserves  praise  or  blame,  accord¬ 
ing  as  it  has  its  foundation  in  the  lover  of  honor,  or  in 
immoderate  ambition.  Plin.  Ep.  vii.  30.  Demosthenis 
orationem  habui  in  manibus,  non  ut  cemularer  (impro- 
bum  enim  ac  pmne  furiosum)  at  tamen  imitcirer  ac  se- 
querer  tantum.  Comp.  i.  2,  2.  viii.  5,  13.  Quintil.  i. 
2,  26.  Cic.  Tusc.  iv.  8,  17.  2.  The  ae  m  u  1  u  s  is  at 

first  behind  his  opponent,  and  strives  for  a  time  only  to 
come  up  to  him,  and  be  like  him  ;  whereas  the  c  e  r  t  a- 
tor  and  concertator  are  already  on  a  par  with  their 
opponent,  and  strive  to  outdo  him,  and  conquer  him.  3. 
JE  m  u  1  a  t  i  o  contends  for  superiority  in  any  art ;  r  i- 
v  a  lit  as,  only  for  preference  in  estimation.  Cic. 
Tusc.  iv.  26,  56.  Ilia  vitiosa  cemulatione ,  quae  rivali - 


104 


IMPAR - INAMBULARE. 


tati  similis  est,  quid  habet  utilitatis  ?  4.  Imitatio 

is  an  effort  to  become  something 'which  a  man  at  present  # 
is  not,  but  fain  would  be,  and  really  can  become  ; 
whereas  s  i  m  u  1  a  t  i  o,  an  effort  to  pass  for  something 
which  a  man  properly  and  naturally  is  not,  nor  ever  can 
be.  Imitatio  is  the  means  of  attaining  to  an  actual 
or  presumptive  ideal ;  whereas  s  i  m  u  1  a  t  i  o  remains 
for  ever  a  mere  counterfeit,  (iii.  64.) 

Impar,  see  JEquus.  Impensje,  see  Sumptus. 

Imperare,  see  Jubere.m 

Impertire  ;  Tribuere  ;  Participare  ;  Communi- 
care.  “Impertire  and  tribuere  denote  giving 
a  portion,  without  reference  to  any  share,  which  the 
giver  is  to  retain  for  himself ;  impertire  means 
giving,  as  an  act  of  free  will  and  of  goodness  ;  trib- 
u  e  r  e,  as  an  act  of  justice,  or  of  judiciousness  ;  whereas 
participare  and  communicare,  the  giving  a 
share  of  something  of  which  one  also  retains  a  share 
one’s  self ;  participare  has  generally  the  receiver 
for  its  object,  who  is  to  share  a  possession  ;  but  com¬ 
municare,  generally  the  thing  shared,  in  the  use  of 
which  the  receiver  is  to  have  a  share,  (iv.  158.) 

Impietas,  see  Delictum.  Impius,  see  Scelestus. 

Imponere,  see  Fallere. 

Imus  ;  Infimus.  I  m  u  m  (superl.  from  in)  denotes 
the  lowest  part  of  a  whole  ;  infimum  (superl.  from 
inferus)  either  the  lowest  part  of  all  the  parts,  that  is, 
the  basis,  or  the  lowest  in  a  discrete  magnitude,  that  is, 
a  magnitude  consisting  of  distinct  parts.  The  imum  is 
the  lowest  extremity  of  a  part ;  then  the  infimum , 
the  lowest  part,  with  reference  to  the  other  parts.  Cic. 
Rose.  Com.  T.  Ab  imis  unguibus  usque  ad  summum 
verticem  :  compare  with  Divin.  i.  33.  Ut  ab  infima  ara 
subito  anguis  emergeret ;  and  with  N.  D.  ii.  20.  Luna 
infima  est  quinque  errantium.  Further,  imus  denotes 
the  lowest  in  a  purely  local  relation ;  infimus,  with 
the  accessory  notion  of  the  lowest  rank.  (iv.  377.) 

Inambulare,  see  Ambulare. 


INANIS  —  INCIPERE. 


105 


Inanis  ;  Vacuus.’  Inanis  (from  Ivdco)  moans  the 
emptiness  of  that  which  has  been  full,  but  is  now  with¬ 
out  its  contents,  in  opp.  to  plenus ,  Cic.  Orat.  i.  9,  37. 
Parad.  6,  1.  Brut.  8,  34;  whereas  vacuus  de¬ 
notes  the  emptiness  of  that  which  may  be  filled,  hut  is 
at  present  vacant,  in  opp.  to  occupatus ,•  Tac.  Hist.  iv. 
17  ;  or  to  obsessus ,  Cic.  N.  T.  i.  24.  Tac.  Ann.  vi. 
34.  Jason  post  avectam  Medeam  genitosque  ex  ea  lib- 
eros  inanem  mox  regiam  iEetae  vacuosque  Colchos  re- 
petivit ;  that  is,  the  palace  deserted  and  desolate,  and 
the  people  without  a  governor.  Figuratively,  inane 
means  a  nullity  ;  v  a  c  u  u  m,  a  vacancy,  (i.  100.) 

Incassum,  see  Frustra.  Incastus,  see  Inficetus. 

Incedere,  see  Ire.  lNCENDERE,see  Accendere. 

Incestus,  see  Inficetus.  Inchoare,  see  Incipere. 

Inciens,  see  Prcegnans. 

Incipere  ;  Ordiri  ;  Inchoare  ;  C(episse.  1.  In¬ 
cipere  denotes  the  beginning,  in  opp.  to  the  state  of  * 
rest,  which  precedes  and  follow's,  consequently  it  is  in 
opp.  to  cessare  and  desinere ,  desister e,  finire  ;  whereas 
ordiri  (from  epSecv,  radix,)  in  opp.  to  an  advance¬ 
ment  ;  consequently  in  opp.  to  continuare ,  and  its  in¬ 
transitive  per  g  ere  ;  lastly,  inchoare  (from  conari)  in 
opp.  to  ending  and  accomplishing,  consequently  in  opp. 
to  perficere ,  consummare ,  peragere ,  absolvere ,  etc.  Cic. 
Off.  i.  37.  Ut  incipiendi  ratio  fuerit,  ita  sit  desinendi 
modus.  Tusc.  i.  49.  Sen.  Ep.  116.  Plin.  II.  N.  xi. 
61.  Plin.  Pan.  54,  6.  57,  2.  '  Ep.  ix.  4.  Quintil.  xi. 
3,34.  Tac.  Agr.  32.  Varro  B.  B.  iii.  16.  Apes  cum 
evolaturae  sunt,  aut  etiam  inciperunt ,  consonant  vehe- 
menter.  Cic.  Fin.  iv.  6.  Hoc  inchqati  cujusdam  officii 
est,  non p erf  ecti.  Brut.  33.  Liv.  xl.  9.  Plin.  Ep.  iii.  8,  7. 
Plin.  H.  N.  x.  63.  Tac.  Dial.  33.  Suet.  Claud.  3.  Cic. 
Fr.  ap.  Non.  Perge ,  quseso,  nec  enim  imperite  exorsus 
es.  2.  C  oe  p  i  has  nearly  the  same  words  in  opp.  to  it 
as  incipere  has  ;  Sen.  Cons.  Polyb.  20.  Quicquid  ccepit , 
et  desinit.  Cic.  Bab.  Post.  2.  Ovid,  Ep.  ix.  23  ; 
c  oe  p  i  refers  more  to  the  action  which  is  begun  ;  i  n 


106 


INCITARE - INCOLUMIS. 


c  e  p  i,  more  to  the  beginning  which  has  been  made. 
C  oe  p  i  is  a  sort  of  auxiliary  verb  ;  i  n  c  e  p  i  is  em¬ 
phatic  ;  hence  c  oe  p  i  has  an  infinitive,  i  n  c  i  p  e  r  e  a 
substantive,  for  its  object.  Cic.  Yerr.  v.  10.  Quum 
ver  esse  coeperat  (sed  cum  rosam  viderat,  turn  ver  inci- 
pere  arbitrabatur) ,  dabat  se  labori.  (iii.  15T.) 

Incitare  ;  Instigare  ;  Irritare  ;  Instinctus.  1. 
Incitare  (from  ciere)  denotes  to  urge  an  inactive 
person  by  merely  bidding,  speaking  to,  and  calling  upon 
him,  to  an  action,  generally  of  a  laudable  kind,  synony¬ 
mously  with  hortari ;  instigare  (from  arl^ai)  to 
spur  on  a  reluctant  person  by  more  vehement  exhorta¬ 
tions,  promises,  threatenings,  to  an  adventurous  act,  sy¬ 
nonymously  with  stimulare  ;  irritare  ( avepe^i^co ) 
to  incite  a  quiet  person  by  rousing  his  ‘passions,  ambi¬ 
tion,  revenge,  to  a  violent  action,  synonymously  with 
exarcerbare.  Ter.  And.  iv.  2,  9.  Age,  si  hie  non  in- 
sanit  satis  sua  sponte,  instiga.  Lucr.  iv.  10T5.  Et 
stimuli  subsunt  qui  instigant  lsedere  id  upsum.  2.  I  n- 
s  t  i  g  a  t  u  s  means  spurred  on  by  an  exterior  and  pro¬ 
fane  power,  by  words,  commands,  etc. ;  instinctus 
means  impelled  by  an  interior  and  higher  power,  by  in¬ 
spiration,  love,  the  voice  of  the  gods.  (iii.  314.) 

Inclytus,  see  Celeber. 

Incolere  ;  Habitare  ;  Incola  ;  Inquilinus  ;  Co- 
lonus.  1.  Incolere  is  transitive,  as  to  inhabit ; 
habitare,  intransitive,  as  to  dwell.  At  the  same 
time  incolere  has  reference  to  the  country,  to  which 
a  man,  as  a  citizen  or  inhabitant,  belongs  ;  whereas 
habitare  has  reference  to  the  house,  in  which  a 
man,  as  owner  or  tenant,  has  his  stationary  residence. 
2.  I  n  c  o  1  a  is  the  inhabitant,  in  opp.  to  the  citizen, 
Cic.  Off.  i.  34,  like  geroLtcos  ;  inquilinus,  the.  ten¬ 
ant,  in  opp.  to  the  owner  of  the  house,  dominus ,  Cic. 
Phil.  ii.  41,  like  gvvoucos  ;  colonus,  the  farmer,  in 
opp.  to  the  landowner,  Cic.  Caec.  32  ;  something  like 
S?/?. 

Incolumis,  see  Salvas. 


Incuriosits,  see  Tutus. 


INCUR  YUS INGLUVIES. 


107 


Incur yus,  see  Curvus.  Incusare,  see  Arguere . 

Indagare,  see  Qucerere.  Indigere,  see  Carere. 

Indignari,  see  iSuccensere.  Indoles,  see  Ingenium. 

Indulgere,  see  Concedere.  Industria,  see  Opera . 

Inedia,  see  Fames .  Inertia,  see  Ignavia. 

Infamia,  see  Ignominia.  Infans,  see  Puer. 

Infensus,  Infestus,  see  Adversarius. 

Inficetus  ;  Infacetus  ;  Incestus  ;  Incastus.  1. 
Inficetus  involves  positive  blame,  a  tasteless  and 
heavy  fellow  ;  whereas  infacetus  only  negative,  a 
man  not  remarkable  for  wit.  2.  In  the  same  manner 
incestus  denotes  an  incestuous  person  ;  whereas 
incastus  only  an  unchaste  person.  Sen.  Contr.  ii. 

M3,  (ii.  83.) 

Infidelis,  Infidus,  see  Fidus .  Infimus,  see  Imus. 

Infitjari,  Infitias  ire,  see  Negare. 

Inflammare,  see  Aecendere. 

Infortunium  ;  Calamitas  ;  Infelicitas  ;  Miseria. 
Infortunium  and  calamitas  denote  a  single 
misfortune  ;  infortunium,  more  as  a  vexatious  ac¬ 
cident,  like  malheur,  for  example,  the  loss  of  a  purse, 
receiving  blows,  etc.  ;  calamitas  (from  koXovco')  a 
tragic  accident,  as  the  loss  of  a  beloved  person,  of 
power,  etc. ;  whereas  infelicitas  and  miseria 
denote  an  unfortunate  state  of  considerable  duration  ; 
infelicitas,  merely  as  the  absence  of  success ; 
m  i  s  e  r  i  p.  (from  gvaapos  ?)  as  an  actual,  pressing 
state  of  affliction. 

Ingenium  ;  Natura  ;  Indoles.  Ingenium  and 
n  a  t  u  r  a  denote  the  disposition,  as  far  as  it  constitutes 
the  immovable  ground  of  human  individuality,  and  is 
susceptible  of  no  change  ;  ingenium,  more  with 
reference  to  the  faculties  of  the  mind,  natura  to  the 
feelings  of  the  heart ;  whereas  indoles  denotes  the 
disposition,  as  far  as  it  constitutes  only  the  beginning  of 
individuality,  and  is  susceptible  of  improvement,  (vi. 
172.) 

Ingluvies,  see  Faux.  Ingredi,  see  hire  and  Ire . 


108 


INGRUERE  —  INITIUM. 


-  Ingruere,  see  Irruere.  Inimicitia,  see  Odium. 

Inimicus,  see  Adversarius. 

Inire  ;  Intrare  ;  Introire  ;  Ingredi.  1.  I  n  i  r  e 
denotes  almost  always  only  a  figurative  entering,  as  to 
engage  in  any  thing,  for  example,  inire  pugnam ,  nu- 
merum ,  etc.  ;  whereas  intrare,  introire,  in¬ 
gredi,  a  literal  entering  ;  intrare  is  usually  transi¬ 
tive,  as  to  enter,  and  has  an  emphasis  on  the  verbal 
part  of  the  word  ;  whereas  introire  is  intransitive, 
as  to  step  in,  and  has  an  emphasis  on  the  adverbial  part 
of  the  word.  In  the  phrase  intrare  curiam  one  thinks 
more  of  the  mere  threshold,  which  is  to  be  stepped 
over  ;  in  the  phrase  introire  one  thinks  more  of  the  four 
walls  by  which  one  is  to  be  enclosed.  2.  Intrare 
and  introire  suppose  a  space  distinctly  limited  by 
walls,  boundaries,  marks ;  whereas  ingredi  sup¬ 
poses,  generally,  any  limited  space,  for  example,  1 dam, 
pontem ,  etc.  (iv.  521.) 

Initium  ;  Principium  ;  Primordium.  1.  I  n  i  t  i- 
u  m  denotes  the  beginning  in  an  abstract  sense,  as  the 
mere  point  from  which  a  thing  begins,  in  opp.  to  exitus. 
Cic.  Rose.  Com.  13,  39.  Tusc.  i.  38.  Brut.  34.  Sen. 
Ep.  9.  N.  Q.  iii.  29  ;  whereas  principium  denotes 
the  beginning  as  a  concrete  notion,  as  that  part  of  the 
whole  which  stands  before  the  other  parts  in  things,  and 
goes  before  them  in  actions,  in  opp.  to  extremum.  Cic. 
Cleunt.  4.  Orat.  61,  204.  Caec.  15,  44.  In  initium 
the  beginning  is  made  only  with  reference  to  time  ;  in 
principium  the  foundation  also  is  laid  with  reference  to 
space.  The  initium  is  pushed  out  of  the  way  by  that 
which  follows  ;  the  principium  serves  as  a  basis  for  that 
which  follows.  The  initia  philosophies  are  the  rudiments 
over  which  the  scholar  goes,  and  which  are  superseded 
by  further  studies  ;  the  principia  are  the  fundamental 
principles,  to  which  he  must  always  recur.  Initio 
usually  means  “  at  the  beginning,  but  differently  (or, 
not  at  all)  afterwards  ;  ”  whereas  p  r  i  n  c  i  p  i  o  means 
from  the  very  beginning,  and  so  onwards.  2.  P  r  i- 


INJURIA - INTELLIGERE. 


109 


mordium  is  a  more  solemn  and  comprehensive  term 
than  principium ,  and  supposes  a  whole  of  great  extent, 
the  beginning  of  which  is  so  far  removed  that  one  can 
distinguish  a  merely  apparent  beginning  from  the  actual 
and  primeval  source  and  origin,  (iii.  168.) 

Injuria,  see  Contumelia.  Innocentia,  see  Virtus. 

Innumerus  ;  Innumerabilis.  Innumerus  isa 
poetical  and  choice  expression,  like  numberless,  dvrj- 
pfegos  ;  innumerabilis,  a  prosaic  and  usual  ex¬ 
pression,  like  innumerable,  dvapfaggros.  (vi.  173.) 

Inopia,  see  Paupertas.  Inquam,  see  Dicere. 

Inquilinus,  see  Incolere. 

Inquinare,  s.  Contaminare.  Insanus,  see  Amens. 

Inscen'dere,  see  Scandere.  Inscius,  see  Cognitio . 

Insignis,  see  Eminens. 

Insimulare,  see  Arguere . 

Insolentia,  see  Superbia.  Insomnis,  see  Vigil. 

Insomnium,  see  Somnus.  Instigare,  see  Ineitare. 

Instituere  ;  Instaurare  ;  Restituere  ;  Restau- 
rare.  Instituere  means  to  establish  a  profane, 
instaurare,  a  sacred,  or  honorable,  or  generally 
important  institution,  such  as  sacrifices,  sacred  games, 
wars  and  battles.  Hence  is  instituere  itself  a  usual, 
instaurare ,  a  solemn,  select  expression.  In  the  same 
manner  restituere  is  distinguished  from  restaurare.  (iv. 
300.) 

Instituere,  see  Erudire. 

Instructus,  see  Prceditus. 

Insuper,  see  Proeterea.  Integer,  see  Salvus. 

Integrare,  see  Iterum. 

Intelligere  ;  Sentire  ;  Cognoscere.  ’  Intelli¬ 
gere  denotes  a  rational  discernment,  by  means  of  re¬ 
flection  and  combination  ;  s  e  n  t  i  r  e,  a  natural  discern¬ 
ment,  by  means  of  the  feelings,  immediate  images,  or 
perceptions,  whether  of  the  senses  or  of  the  mind  ; 
lastly,  cognoscere  denotes  an  historical  discernment, 
by  means  of  the  senses  and  of  tradition.  Sen.  Ir.  iii.  13. 
Quidni  gauderet,  quod  iram  suam  multi  intelligerent , 

j 


110 


INTERCAPEDO  - INTERFICERE. 


nemo  sentiret  ?  Cic.  N.  D.  iii.  24.  Quare  autem  in 
bis  vis  deorum  insit,  turn  intelligam  quum  cognovero. 
(vi.  1T5.) 

Intercapedo  ;  Interrupts  ;  Interpellate  ;  In- 
terlocutio.  Intercapedo  and  interruptic 
are  any  interruption  of  another  person’s  business  ;  i  n- 
t  e'r  c  a  p  e  d  o,  a  quiet,  often  even  a  benevolent  inter¬ 
ruption  ;  inter  ruptio,  a  violent  and  turbulent  in¬ 
terruption  ;  whereas  interpellate  and  inter- 
1  o  c  u  t  i  o  are  only  the  interruption  of  a  speech  by 
speaking  between  ;  the  interpellator  will  nearly  prevent 
the  speaker  from  going  on ;  the  interlocutor  will  make 
himself  also  heard  in  the  midst  of  another’s  speech, 
(vi.  176.) 

Interdicere,  see  Vetare.  Interdiu,  see  Dies . 

Interdum,  see  Nonnunquam . 

Interea  ;  Interim.  I  n  t  e  r  e  a  refers  to  a  business 
of  some  duration,  which  takes  place  in  a  space  of  time, 
as  in  the  mean  time  ;  i  n  t  e  r  i  m,  to  a  momentary  busi¬ 
ness,  as  in  the  midst  of  this.  They  have  the  same  rela¬ 
tion  to  each  other,  as  a  point  of  time  to  a  space  of  time. 
Cic.  Quint.  6.  Hmc  dum  Ilomae  geruntur  .  .  .  Quin- 
tius  interea  de  agro  detruditur  ;  that  is,  gradually  ; 
comp,  with  Fam.  x.  12.  Interim  ad  me  venit  Manutius 
noster.  Tae.  Ann.  xi.  32.  Non  rumor  interea ,  sed 
undique  nuntii  incedunt  .  .  .  Atque  interim  Ostiensem 
viam  intrat.  (iv.  271.) 

Interemtor,  see  Homicida.  Interesse,  see  Adesse . 

Intereector,  see  Homicida. 

Xntereicere  ;  Perimere  ;  Interimere  ;  Necare  ; 
Occidere  ;  Jugulare  ;  Obtruncare  ;  Trucidare  ; 
Percutere.  Inter  ficere  and  perimere  are 
the  most  general  expressions  for  putting  to  death,  in 
whatever  manner,  and  from  whatever  motive,  fame , 
veneno ,  suspendio ,  ferro ,  suppliciis ,  dolo,  like  tcrdveiv  ; 
but  interficere  as  a  usual,  perimere  as  an 
old,  forcible,  poetical  expression.  Interimere  in¬ 
volves  the  accessory  notion  of  privacy,  as  to  remove  out 


INTERITUS 


INTERMORI. 


Ill 


oT  the  way  ;  dvcupeiv ;  necare,  that  of  injustice,  or, 
at  least,  cruelty,  to  murder,  cfrovevecv.  Cic.  Tusc.  v.  20. 
Dionysius  alterum  jussit  interjici ,  quia  viam  demonstra- 
visset  interimendi  sui.  Curt.  ix.  7,  8.  Boxum  pro- 
tinus  placuit  interjici ;  Biconem  etiam  per  cruciatus 
necari.  2.  Occidere,  jugulare,  trucidare, 
obtruncare,  percutere,  denote  a  sanguinary 
death-blow ;  occidere  means  by  cutting  down,  es¬ 
pecially  the  business  of  the  soldier  in  honorable  open 
battle  ;  j  u  g  u  1  a  r  e,  by  cutting  the  throat  or  neck,  or 
rather  by  a  skilfully-directed  thrust  into  the  collar-bone, 
especially  the  business  of  the  bandit,  after  the  pattern 
*  of  the  gladiator,  like  acpd^ai ;  obtruncare  means 
to  butcher,  massacre,  and  cut  to  pieces,  after  the  man¬ 
ner  of  the  awkward  murderer ;  trucidare,  to 
slaughter  as  one  would  a  steer,  after  the  manner  of  the 
blood-thirsty  miscreant,  who,  without  meeting  with  re 
sistance,  plays  the  hero  on  the  defenceless  ;  p  e  r  c  u 
t  e  r  e,  to  execute,  as  a  mere  mechanical  act,  after  the 
manner  of  the  headsman,  or  other  executioner  of  a  sen¬ 
tence  of  condemnation,  or,  at  least,  of  a  death-warrant. 
Senec.  Contr.  iii.  21.  Nee  dominum  occidit ,  nec  domino 
venenum  dedit.  Hor.  Ep.  i.  2.  Ut  jugulent  hominem, 
surgunt  de  nocte  latrones.  Sallust.  Fr.  Cseteri  vice 
pecorum  obtruncantur  ;  so  that  you  may  see  a  mangled 
mass  of  limbs,  as  in  the  heap  of  slain  in  a  battle.  Tac. 
Hist.  .  .  .  Juberet  interjici;  offerre  se  copora  irae ;  tru- 
cidaret.  Cic.  Cat.  iv.  6.  and  Bose.  Am.  84.  Cujus 
consilio  occisus  sit  invenio ;  cujus  manu  percussus  sit 
non  invenio.  (iii.  181.) 

Interitus,  see  Lues  and  Mors . 

Interlocutio,  see  Inter capedo. 

Intermittere  ;  Omittere.  Inter mittere  means 
merely  to  leave  off  for  a  time,  —  in  tempus  mittere  cum 
spe  consilioque  resumendi ;  whereas  omittere,  to 
leave  out  altogether.  Yarro  Fr.  Studia  tantum  inter - 
mittantur ,  ne  omittantur .  (i.  3.) 

Intermori,  see  Mors. 


112 


INTERPELLATE) - ADIFISCI. 


Interpellate,  see  Intercapcdo. 

Interrogate,  see  Rogare. 

Interrupted  see  Inter  capedo. 

Intestina,  see  Caro. 

Intrare,  Introire,  see  Inire. 

Intueri,  see  Videre.  I  nunc,  see  Agere. 

Invadere,  see  Irruere.  Invaletudo,  see  JEger. 

Invenire  ;  Reperire  ;  Deprehendere  ;  Nancisci  ; 
Adipisci  ;  Consequi  ;  Assequi.  Invenire  donotes, 
as  a  general  term,  to  find  ;  reperire  and  d  e  p  r  e- 
h  e  n  d  e  r  e  suppose  a  previous  concealment  of  the  thing 
found,  and  an  intention,  and  pains  employed  on  the 
part  of  the  finder ;  but  the  reperiens  (from  'rreirapelv') 
merely  discovers  what  was  concealed,  and  now  lies  be¬ 
fore  his  eyes,  like  dvevpdv  ;  the  deprehendens ,  what  de¬ 
sired  to  hide  itself,  or  to  escape,  and  now  is  in  his  power. 
Tac.  Atm.  i.  74.  Perniciem  aliis  ac  postremo  sibi  in- 
venere  :  comp,  with  xiv.  3.  Csedes  quonam  modo  occul- 
taretur  nemo  reperit.  2.  Invenire,  reperire, 
deprehendere,  imply  a  concealed  object,  which  is 
discovered ;  whereas  nancisci,  adipisci,  ass  e- 
q  u  i,  and  consequi,  only  a  distant  object,  which  is 
reached ;  the  nanciscens  (from  eve^tcea^ai)  arrives  at 
his  object  with  or  without  trouble,  sometimes  even  against 
his  wish,  as  to  light  upon  ;  the  adipiscens  (from  potiri) 
only  by  exertion,  as  to  achieve  the  consequens  arrives 
at  the  object  of  his  wish  with  or  without  assistance  ;  the 
assequens,  at  the  object  of  his  endeavors,  by  means  of 
exertion.  Suet.  Tib.  10.  Titus  ad  primam  statim  mansi- 
onem  febrim  nactus :  comp,  with  Dom.  15.  Nero  in 
adipiscenda  morte  manu  Epaphroditi  adjutus  est.  Cic* 
Att.  x.  12.  Nactus  Curionem  omnia  me  consecutum  pu- 
tavi.  Rose.  Com.  4.  Utneque  nihil  neque  tantum  quan¬ 
tum  postulavimus  consequamur.  In  Cic.  Mil.  11.  Ni¬ 
hil  dico  quid  resp.  consecuta  sit,  nihil  quod  vos,  nihil 
quod  omnes  boni ;  namely,  by  the  death  of  Clodius,  to 
which  certainly  nobody  but  Milo  had  contributed  ;  asse- 
cuta  sit  could  not  be  substituted ;  and,  on  the  other 


INVERTERE  — JOCUS. 


113 


hand,  in  Sen.  Brev.  IT.  Operose  assequuntur  quse  volunt, 
anxii  tenent  qum  assecuti  sunt ;  the  word  consequuntur 
would  be  too  weak.  Cic.  Fam.  i.  T,  10.  Omnia  quse 
ne  per  populum  quidem  sine  seditione  assequi  arbitra- 
bantur,  per  senatum  consecuti  sunt  (iii.  142.) 

Invertere,  see  Vertere. 

Investigare,  s.  Qucerere . 

Invicem,  see  Vicissim. 

Inyidia  ;  Livor  ;  Invidentia  ;  Malignitas  ;  Ob- 
trectatio  ;  Detrictatio.  I  n  v  i  d  i  a  denotes  looking 
askance,  as  a  sign  that  a  man  grudges  something  to  an¬ 
other,  from  moral  or  immoral  motives,  not  necessarily , 
though  especially,  from  self-love,  like  viro^la  ;  whereas 
livor  (from  %Xeu?7,  or  ^Xota),  denotes  the  self-tor¬ 
menting  envy,  which  poisons  the  whole  soul,  and  deprives 
the  body  itself  of  its  fresh  healthy  color.  2,  Invi- 
d  i  a  is  the  usual  term  for  envy,  whether  active,  as  that 
which  a  man  harbors,  or  passive,  as  a  state  in  which  a 
man  stands ;  whereas  invidentia  is  a  new  term  of 
Cicero’s  for  the  envy  which  a  man  harbors.  3.  I  n  v  i- 
d  i  a  and  livor  denote  envy  as  a  temporary  state, 
whereas  m  a  1  i  g  n  i  t  a  s  as  an  habitual  quality  and  dis¬ 
position,  in  opp.  to  goodness  of  heart.  The  invidus 
and  liyidus  grudge  particular  persons  particular  advan¬ 
tages,  in  particular  cases  ;  but  the  mail  gnus  wishes 
wrell  to  nobody  but  himself.  4.  I  n  v  i  d  i  a,  livor, 
malignitas,  denote  a  feeling  and  state  of  mind, 
whereas  obtrectatio  denotes  an  action,  or  manner 
of  acting,  proceeding  from  this  feeling,  inasmuch  as  it 
seeks  to  injure  the  envied  person  by  dishonorable  means, 
namely,  detraction.  Obtrectatio  can  scarcely  be  con¬ 
ceived  as  existing  without  invidia ,  but  invidia  may 
without  obtrectatio ,  if  the  envious  person  is  too  cowardly 
to  enter  into  conflict  with  the  envied.  5.  Obtrecta¬ 
tio  supposes  a  rival,  and  has  its  origin  in  jealousy; 
whereas  detrectatio  only  an  enemy, in  general,  and 
proceeds  principally  from  antipathy,  (iii.  65.) 

Invidia,  see  Odium. 

J* 


8 


114 


Jocrs 


ITER. 


Jocus,  see  Ludus. 

Irasci,  see  S uccensere 

Ire  ;  Meare  ;  Gradiri  ;  Ingredi  ;  Incedere  ;  Va- 
dere.  1 .  Ire  and  meare  denote  to  go,  in  the  most 
general  sense,  as  motion  from  one  place  to  another;  i  r  e 
especially  applies  to  persons,  in  consequence  of  an  act 
of  the  will,  like  levat ;  but  meare  (from  d/xena))  es¬ 
pecially  to  beasts,  ships,  rivers,  stars,  as  mere  mechan¬ 
ical  motion,  in  which  reason  has  no  share,  like  (poirav ; 
whereas  gradiri  and  ingredi#  ncedere  and 
v  a  d  e  r  e,  with  particular  accessory  notions  in  regard 
to  the  manner  of  going  ;  gradiri  and  i  n  g  r  e  d  i,  in 
a  quiet  manner,  and  with  a  regular  measured  step,  in 
opp.  to  serpere ,  currere ,  stare;  Cic.  N.  D.  ii.  47.  Att. 
ii.  23,  like  /3a$L%ecv  ;  incedere,  in  a  proud  manner, 
and  with  a  graceful  measured  step,  as  in  a  procession 
and  march,  in  opp.  to  ambulare ;  Sen.  N.  Q.  vii.  81, 
like  i/ji/3aiveiv  ;  and  v  a  d  e  r  e  (e’AAetz'  ?)  with  alacrity 
and  a  quick  step,  as  in  travelling,  and  in  attacking  the 
enemy,  in  opp.  to  repere  ?  like  ^copecv;  Thuc.  v.  70. 
2.  Ingressus  means  going  in  general ;  incessus 
a  manner  of  going  peculiar  to  the  individual,  and  by 
which  he  is  known  as  well  as  by  his  physiognomy.  I  n- 
g  r  e  s  s-u  s  is  purely  physical ;  i  n  c  e  s  u  s  is  moral  and 
characteristic,  (iv.  53.) 

Irridere,  see  Hidere. 

»  *  , 

Irritare,  see  Incitare  and  Lacessere . 

Irritus,  see  Frustra. 

Irruere  ;  Irrumpere  ;  Ingruere  ;  Invadere.  I  r- 
ruere  (  elapevcrai )  means  to  rush  on  hastily  and  in¬ 
considerately  ;  irrumpere,  to  force  one’s  way  with 
violence  :  ingruere  (ingravare)  to  press  on  with 
threats  and  importunity ;  invadere,  to  fall  upon 
with  boldness,  and  without  regard  to  consequences,  (vi., 
180.) 

Iter;  Via;  Trames  ;  Semita;  Callis.  1.  Iter 
and  meatus  denote  the  progress  which  a  person 
makes,  the  going,  the  journey,  in  an  abstract  sense  ; 


4 


ITER 


ITERUM. 


115 


iter,  that  which  a  rational  being  makes ;  meatus, 
that  which  a  being  void  of  reason  and  of  will  makes ; 
v  i  a,  the  path  on  which  a  person  goes,  in  a  concrete 
sense.  Ilor.  Od.  iii.  2,  22.  Virtus  negata  tentat  iter 
via.  Cic.  Att.  v.  14.  Iter  conficiebamus  sestuosa 
et  pulverulenta  via.  2.  1 1  e  r  in  a  concrete  sense,  de¬ 
notes  a  wTay  which  leads  directly  to  a  particular  point, 
wdiether  beaten  and  trodden,  or  not,  like  /ceXeL&o? ; 
whereas  via  (from  the  old  word  veha,  way),  a  way, 
which,  if  not  beaten,  is  the  ordinary  and  usual  way, 
like  oSo?.  Caes.  B.  G.  vi.  2T,  means  by  viarum  atque 
itinerum  duces ,  the  guides,  who  partly  point  out  the  fre¬ 
quented  roads  and  paths,  partly  give  information  as 
to  wdiere  they  lead  out.  3.  Via  and  iter  may  be 
narrow  or  wide;  whereas,  t  r  a  m  e  s,  call  i^s,  and 
s  e  m  i  t  a,  denote  only  a  narrow  way  or  path ;  t  r  a  m  e  s 
(rprpia')  a  by-road  in  a  plain  and  town,  by  which  one 
may  arrive,  partly  in  a  shorter  time,  partly  without  be¬ 
ing  so  much  observed  as  in  the  open  road,  to  a  given 
point;  semita  (from  secare,  segmen),  a  foot-path, 
which  often  runs  by  the  side  of  the  high-road,  like  olpios  ; 
c  a  1 1  i  s  (from  /eeXet&o?)  a  path  over  a  mountain  or 
through  a  wTood,  which  is  scarcely  passable  except  for 
cattle,  like  arpairo^.  Plaut.  Cas.  iii.  5,  42.  Be  via 
in  semitam  degredi ;  and  Liv.  xliv.  43.  Cic.  Phil.  xiii. 
9,  19.  Egressus  est  non  viis,  sed  tramitibus  paludatus  ; 
and  Rull.  ii.  3£.  Virg.  iEn.  ix.  383.  Rara  per  oc- 
cultos  lucebat  semita  calles ;  and  Curt.  vii.  11,  2.  (iv. 
64.) 

Iter  eacere,  see  JProficisci. 

Iterum  ;  Rursus  ;  Denuo  ;  De  jtntegro  ;  Repe 
tere  ;  Integrare.  1.  Iterum  (erepov)  means,  like  Sev- 
repov ,  a  second  time  ;  rursum  or  rursus,  (revorsus) 
like  and  ttoXiv,  again,  once  more  ;  denuo  (de 
novo)  like  veo^ev,  anew ;  de  integro,  like  av^as 
vTrapxrjs,  quite  afresh.  Justin,  xxi.  4,  6.  Hoc  consilio 
preeventus  iterum  servitia  concitat,  statutaque  rursus 
caedium  die,  quum  denuo  se  proditum  videret.  2.  In 


116  • 


JUBERE 


JUYENTA. 


the  same  manner  pugnam  iterare,  Liv.  vi.  32, 
means  to  join  battle  a  second  time  ;  pngnam  repe¬ 
ter  e,  x.  36,  to  repeat  the  battle ;  pugnam  reno- 
v  a  r  e,  Caes.  B.  G.  iii.  20,  to  renew  the  battle  ;  and 
pugnam  integrare,  Liv.  vii.  7,  to  begin  the  bat¬ 
tle  again  quite  from  the  beginning.  Aut.  Herenn.  ii. 
3,  47.  Enumeratio  est  per  quam  colligimus  et  com- 
monemus  quibus  de  rebus  verba  fecerimus,  breviter,  ut 
renovetur ,  non  r  edinte.gr  etur  oratio.  (i.  184.) 

Jubere;  Imperare  ;  Pr^cipere  ;  Mandare.  Ju- 
bere  (from  tonj?)’  means  to  bid,  merely  in  consequence 
of  one’s  own  wish  and  will,  in  opp.  to  vetare ,  like  tcekeveiv ; 
imperare,  to  command,  by  virtue  of  a  military  su¬ 
preme  authority,  like  dp^eiv ;  prsecipereto  enjoin,  by 
virtue  of  an  authority  as  a  teacher,  etc.,  something  like 
evreWecfecu ;  mandare  (from  figBogac)  to  charge, 
in  consequence  of  thorough  confidence  in  a  person,  like 
e^cea&cu. 

Jucundus,  see  Gf-ratus.  Jugulare,  see  Interficere. 

Jugum,  see  Mons.  Jumentum,  see  Pecus. 

Jurgium,  see  Disceptatio. 

Jusjurandum  ;  Juramentum;  Sacramentum.  Jus- 
jura  n d u m,  and  the  later  word  jur amentum,  de¬ 
note  a  civil  oath,  by  which  a  man  confirms  or  promises 
something ;  sacramentum  denotes  a  military  oath, 
by  which  the  soldier  solemnly  pledges  and  binds  himself 
not  to  forsake  his  standard.  Liv.  xxii.  38.  Milites  tunc 
quod  nunquam  antea  factum  erat,  jurejurando  a  tribu- 
nis  militum  adacti  jussu  consulum  conventuros  neque 
injussu  abituros  ;  nam  ad  earn  diem  nihil  proeter  sacra¬ 
mentum  fuerat.  And  xxxv.  19.  (vi.  183.) 

Juvare,  see  Auxilium. 

Juvenis,  see  Puer. 

Juventa;  Juventus ;  Juventas ;  Juvenalis;  Ju¬ 
venilis.  1.  Juventa  (from  f eco ,  £077),  is  the  sea¬ 
son  of  youth  ;  juventus,  a  collection  of  young  men  ; 
Juventa  s,  the  goddess  of  youth.  2.  Juvenalis 
denotes  youthful,  either  indifferently,  as  that  which  be- 


LABARE - LABOR. 


117 


longs  to  ^oung  people,  or  with  praise,  in  opp.  to  the 
weakness  of  old  age  ;  whereas  juvenilis  donotes 
youthful,  with  the  accessory  moral  notion  of  what  is  in 
conformity  with  the  character  of  young  people,  mostly 
with  blame,  in  opp.  to  the  maturity  of  age.  (v.  46.) 

L. 

Labarb;  Titubare  ;  Vacillare;  Nutare.  La- 
bare  (the  ancient  Gothic  word,  slipan,  from  Xcocpdv'), 
denotes  tottering,  with  reference  to  the  whole  body, 
which  rests  on  no  firm  basis  ;  titubare  (from  rcKpelv 
tu(/>\o?),  with  reference  to  the  feet,  which  refuse  their 
service,  and  stagger ;  vacillare  ( rjfca )  with  refer¬ 
ence  to  the  upper  part  of  the  body,  which  wants  its  up¬ 
right,  steady,  secure  position  ;  lastly,  n  u  t  a  r  e  (from 
veveiv)  with  reference  to  the  head,  which  seems  ready 
to  fall  off.  The  titubans  threatens  to  sink  to  the  ground  ; 
the  vacillans ,  to  fall  over.  Tit-ubatio  betrays  bod¬ 
ily  weakness  ;  vacillatio,  want  of  external  dig¬ 
nity,  and  a  steady  carriage,  (iii.  62.) 

Labes,  see  Vitium. 

Labi  ;  Cadere.  Labi  (from  Ae//3a>)  means  to  fall, 
with  reference  to  the  point  from  which,  and  to  the  space 
through  which,  any  one  glides  or  sinks  down,  like 
oKiaXeiv ;  whereas  cadere  means  to  fall,  with  refer¬ 
ence  to  the  point  which  a  man  reaches  by  his  fall,  as  to 
come  to  the  ground,  like  7 reaetv.  Yirg.  2En.  vi.  BIO. 
Lajisa  cadunt  folia.  Cic.  Brut.  49.  Quibus  vitiis  laba.- 
tur  aut  cadai  orator,  (i.  128.) 

Labor;  Molestia  ;  2Erumna.  1.  Labor  is  the 
toil  which  requires  strength  and  causes  weariness,  like 
r 7tovo ? ;  molestia  (from  yitoTu?,  pLaXepGs,)  the  trouble 
which,  by  its  greatness  or  unseasonableness,  dispirits, 
like  yaXeTroTT]^  ;  ge  r  u  m  n  a  (alpo/xe vrj)  the  hardship 
that  almost  exceeds  human  strength,  and  bows  down 
even  the  hero,  like  TakcuTrwpLa ;  an  antiquated,  half 


118 


LABOR  —  LACRIMARE. 

poetical  expression,  in  Cic.  Fin.  ii.  &5,  and  Quintil.  viii. 
8,  26.  Cic.  Fin.  v.  82.  Ut  ubi  virtus  sit  rescue  mag- 
nae  et  summe  laudabiles  virtute  res  gestae,  ibi  esse  mis- 
eria  et  cerumna  non  possit,  tamen  labor  possit,  possit  mo- 
lestia.  (iv.  422.)  2.  Laborare  denotes,  as  an  in¬ 

transitive  verb,  to  be  in  a  state  of  trouble  and  toil ;  but 
elaborare,  as  a  transitive  verb,  to  produce  some¬ 
thing  by  trouble  and  toil.  (i.  116.) 

Labor,  see  Opera. 

Lacerare  ;  Laniare.  Lacerare  (from  Aa/a?) 
denotes  to  tear  by  mere  force,  which  may  be  done  by 
the  hands,  claws,  teeth;  whereas  laniare  denotes 
the  effect  of  a  cutting  instrument,  under  which  teeth  and 
claws  may  be  included.  Appul.  Met.  iv.  p.  84.  Mor- 
sibus  laceratus ,  ferroque  laniatus.  Liv.  xxii.  51.  (v. 
176.) 

Lacertus,  see  Ulna. 

Lacessere;  Irritare;  SollicitarE.  1.  La  c  es¬ 
se  r  e  ( XatcL^eLv )  means  to  excite  the  reason  and  will  of 
another  to  resistance ;  irritare  (dvepe^ilco)  to  pro¬ 
voke  his  feelings  or  passions  to  anger.  Cic.  Mil.  31. 
Ut  vi  irritare  ferroque  lacessere  fortissimum  virum  au- 
deret.  2.  Lacessere  means  to  excite,  when  a  man 
in  a  coarse  manner  disturbs  the  peace  of  another  ;sol- 
1  i  c  i  t  a  r  e,  when  a  mah  disturbs  the  quiet  of  another 
in  a  refined  manner,  (v.  176.) 

Lacrimare  ;  Plorare  ;  Flere  ;  Lamentari  ;  Eju- 
lare  ;  Deflere  ;  Deplorare.  1.  Lacrimare 
(from  hcucpv)  denotes  the  physical  consequence  of  a 
certain  emotion  of  the  mind,  whether  joyful  or  sorrowful, 
like  Safcpveiv ,  to  shed  tears ;  whereas  plorare  (from 
pluere)  denotes  a  passionate  expression  of  grief,  like 
pgvelv ,  to  wail  and  cry.  Between  the  two  stands  flere 
(c pXeco')  in  opp.  to  ridere ,  partaking  of  the  passionless 
feeling  denoted  by  lacrimare ,  and  of  the  feeling  of  grief 
denoted  by  plorare ,  like  /cKaleLv,  to  weep.  Sen.  Ep. 
63.  Nee  sicci  sint  oculi  amisso  amico,  nec  fluant ;  lac - 
rimandum  est,  non  plorandum.  2.  Lamentari  and 


LACUNA - LALDERE. 


119 


ejulare  denote  a  higher  degree  of  ploratus ;  but: 
lament  a  tio  (from  /c\av/ia  ?)  is,  like  kcokv€lv ,  a 
longer  continued  wailing  ;  ejulare  (from  eta)  a  wail¬ 
ing  interrupted  by  cries  and  sobs,  like  oXoXvteiv.  8. 
P  1  o  r  a  r  e  and  fl  e  r  e  are  intransitive  verbs,  as  to 
weep  ;  deplorare  and  d  e  f  1  e  r  e  transitive,  as  to 
deplore. 

Lacuna  ;  Lacus  ;  Stagnum  ;  Palus  ;  Uligo  ;  La 
ma  ;  Lustrum.  Lacuna  denotes,  in  poetical  lan¬ 
guage,  any  standing  water,  from  a  sea  to  a  pool ;  1  ar 
c-us  and  stagnum  are  collections  of  standing  water 
kept  sound  and  fresh  by  their  own  springs,  or  by  ebb¬ 
ing  and  flowing ;  lacus  (liquere)  is  large  enough  to 
bring  to  mind  the  image  of  the  open  sea,  in  opp.  to  the 
main  sea,  like  XI/jlvtj  ;  stagnum,  like  a  pond,  not  so 
large  as  to  resemble  a  lake,  in  opp.  to  a  stream,-  like 
Temyo? ;  whereas  palus  and  uligo  are  collections 
of  standing  water  corrupted  and  grown  foul ;  palus 
(ifXvhdv)  is,  like  a  marsh,  a  district  covered  with  a  sur¬ 
face  of  foul  water,  like  eXo? ;  uligo  (from  0X09)  like 
a  moor,  a  district  soaked  through  with  foul  water.  The 
palus  appears  as  a  mass  of  water  made  thick  by  mud 
and  bog-earth,  in  which  a  person  may  be  drowned ;  u  1- 
i  g  0  only  as  ground  thoroughly  soaked  with  water,  in 
which  a  man  may  sink  down.  Lastly,  1  a  m  ae  and  lus¬ 
tra  denote  standing  waters  of  small  extent ;  lama, 
a  mere  dirty  and  filthy  puddle  on  a  high  road ;  lus¬ 
tra,  an  ill-smelling  and  noisome  quagmire  in  woods,  etc. 
(v.  30.) 

LiEDERE  ;  Violare  ;  Offenders.  L  as  d  e  r  e  de¬ 
notes  a  physical  injury,  as  to  hurt ;  v  i  0  1  a  r  e,  an  inju¬ 
ry  to  a  person’s  rights,  as  to  offer  violence ;  offen¬ 
der  e  (from  7reV^-o9)  an  injury  to  a  person’s  feelings,  as 
to  affront.  L  ae  d  e  r  e  refers  to  whatever  object  is  ca¬ 
pable  of  receiving  injury ;  violare,  to  one  that  has  a 
just  claim  to  protection ;  offender  e,  to  a  rational 
and  feeling  being.  Cic.  Off.  i.  28,  99.  Justitiae  partes 
sunt  non  violare  homines,  verecundiae.  non  offendere. 


120 


LiETAlil - LAQUEUS. 


Fin.  iii.  11.  Sen.  Ir.  iii.  18.  Pleraque  eorum  prop¬ 
ter  quae  irascimur  offendunt  nos  magis  quam  Icedunt . 
Const.  4.  Contumelia  tantum  delicatis  gravis  est,  qua 
non  loeduntur ,  sed  offenduntur.  Ovid,  Am.  iii.  8,  31. 
Formosa  superi  metuunt  offender e  lsesi.  (iii.  138.) 

LiETAEl,  see  Grander e. 

L^vis  ;  Glaber  ;  Fricare  ;  Terere.  1.  L  m  v  i  s, 
1  e  v  i  s,  (Aeto?)  means  smooth,  in  opp.  to  rough  and  rug¬ 
ged,  and  gives  a  pleasant  impression  of  elegance ; 
whereas  glaber  (ffkafyvpoG)  in  opp.  to  rough,  cov¬ 
ered  with  hair,  and  grown  up,  and  gives  an  unpleasant 
impression  of  deficiency.  2.  Fricare  means  to  rub, 
and  thereby  make  smooth,  like  ffifyeuv ;  whereas  t  e- 
tere  (relpeiv)  means  to  rub,  and  thereby  make  less, 
like  Tplj3eLv. 

LiEYUS,  see  Sinister. 

Lama,  see  Lacuna. 

Lambere  ;  Lingere.  L  a  m  b  e  r  e  means  to  lick, 
inasmuch  as  one  uses  the  tongue,  like  the  hand,  as  an 
instrument  to  take  hold  of,  or  to  touch  anything,  whether 
eatable,  and  possessing  a  taste,  or  not ;  1  i  n  g  e  r  e 
( [’kefyeLv )  when  one  uses  the  tongue  as  the  organ  of  the 
sense  of  taste,  in  order  to  ascertain  the  flavor  of  any 
thing.  Plin.  B.  N.  xxxv.  7*  Canem  ex  sere  vulnus 
suum  lambentem;  compare  with  xxxi.  4.  Pecoribus  sal- 
datur  lingendus.  (v.  152.) 

Lamentari,  see  Lacrima. 

Lancea,  see  Missile. 

Laniare,  see  Lacerare. 

Laniena  ;  Macellum.  L  a  n  i  e  n  a  is  the  butcher’s 
stall,  where  the  lanius  sells  slaughtered  and  ready- 
jointed  meat ;  macellum,  the  market  in  which  the 
macellarius  sells  all  sorts  of  meat,  including  poultry 
and  fish. 

Lapis,  see  Saxum. 

Laqueus;  Funis;  Pestis.  1.  L  a  q u e  u  s  (from 
eKi^au)  is  the  noose  at  the  end  of  a  rope  ;  whereas  f  u- 
n  i  s  and  r  e  s  t  i  s  mean  the  rope  itself ;  f  u  n  i  s,  a  thicker 


LARG1TK- 


I.ARVA. 


121 


# 


rope,  which  is  meant  more  for  drawing  and  pulling,  and 
on  that  account  must  have  a  proper  length,  like  a^olvo?  ; 
r  e  s  t  i  s,  a  thinner  rope,  which  serves  more  for  fasten¬ 
ing  and  hanging  up,  and  therefore  may  be  short,  like 
airdprr].  The  trace  by  which  the  equus  funalis  is  at¬ 
tached  ;  the  rope  on  which  the  funambulus  balances 
himself ;  the  tow  which  draws  the  boat  to  the  ship,  ar„ 
never  rendered  in  prose  by  restis  :  whereas  the  rope 
with  which  the  self-murderer  hangs  himself,  or  the  slave 
is  whipped,  or  the  garment  girded,  is  seldom  rendered 
by  funis ,  unless  the  poet  gives  the  preference  to  the 
last  word  as  a  more  elevated  term.  (v.  36.)  2.  Ru¬ 

de  n  t  e  s  are  the  sail  ropes  ;  retinacula,  and  o  r  oe, 
the  cables  or  anchor-ropes, ;  retinacula,  asa  more 
general  and  popular  term  ;  o  r  m,  o  r  a  s,  s  o  1  v  e  r  e,  as 
more  technical  expressions  in  nautical  language. 

Largitio,  see  Donum. 

Largus  ;  Benignus  ;  Liberalis ;  Munificus.  La  r- 
g  u  s  means  any  one  who  makes  a  rich  present,  to  whom¬ 
ever  he  makes  it,  and  from  whatever  motive,  in  opp.  to 
parcus.  Ter.  Heaut.  iii.  1,  31  ;  whereas  b  e  n  i  g  n  u  s, 
liberalis,  and  munificus,  denote  virtuous  quali¬ 
ties  in  the  giver.  The  benignus  follows  a  pure  impulse 
of  humanity,  love  towards  his  fellow  men  ;  the  liberalis , 
a  noble  pride,  or  feeling  of  self-respect;  the  munificus, 
a  princely  feeling,  or,  at  any  rate,  a  feeling  of  laudable 
ambition.  Benignitas  gives  richly,  because  it  has  no 
wish  to  possess  and  enjoy  alone,  like  goodness  ;  liberali- 
tas  gives  as  much  as,  and  not  less  than,  a  man  of  no¬ 
ble  sentiment  believes  suitable  to  his  own  rank  and  to 
another’s  merits,  without  scrupulous  mercantile  calcula¬ 
tion,  like  a  gentlemanly  spirit ;  munificentia  gives  rather 
too  much  than  too  little,  from  the  pleasure  of  making 
people  happy,  and  causing  an  agreeable  surprise,  like 
generosity,  (iv.  146.) 

Larva  ;  Persona.  Larva  (from  lar  ?)  is  a  cari¬ 
catured,  frightful  mask  ;  persona  ( irapLadov )  an  in¬ 
geniously  formed,  characteristic  mask. 

K 


# 


122 


LACIVUS - LEPIDUS. 


Lasciyus,  see  Petiilans. 

Lassus;  see  Fatigatus.  - 

Latebra  ;  Latibulum.  Latebra  is  a  retired  or 
obscure  place,  where  a  man  can  conveniently  remain 
concealed ;  latibulum,  a  lurking-hole,  into  which  a 
man  must  creep  like  a  beast,  (vi.  189.) 

Latrare  ;  Gannire  ;  Baubari.  L  a  t  r  a  r  e  means 
the  hostile  bark  of  a  great  dog,  and,  figuratively,  to 
wrangle,  like  vKcucrelv ;  whereas  g  a  n  n  i  r  e,  the  harm¬ 
less  bark  of  a  little  dog,  and,  figuratively,  to  chatter, 
like  Kvv^aa^ai ;  lastly,  baubari,  the  wThining  and 
howling  of  a  dog,  like  fiave^etv.  Lucret.  v.  1064 — 
1070. 


Latro,  see  Prceda.  Latus,  see  Coxa. 

Lectus,  see  Cubile.  Legare,  see  Mittere. 

Lembus,  see  Navigium.  Lemures,  see  Spectrum. 

Lexis,  see  Mitis.  Lentus,  see  Tardus. 

Lepidus  ;  Facetus  ;  Festivus  ;  Salsus  ;  Dicax  ; 
CAViLLApoR.  Lepos  facetiae,  and  festivitas, 
denote  the  harmless  wit,  which,  like  humor,  is  only  op¬ 
posed  to  seriousness,  and  is  the  attribute  of  a  benevo¬ 
lent  mind ;  lepos  (from  Xeirw,  \e7rT09,)  the  lightest 
wit,  in  opp.  to  dull  gravity ;  festivitas  (from  cr7ra- 
^sav)  the  more  cheerful  sort  of  wit,  in  opp.  to  gloomy 
seriousness  ;  f  a  c  e  t  i  ae,  the  jocund  wit,  in  opp.  to  so¬ 
ber  seriousness ;  whereas  sales,  dicacitas,  and 
c  a  v  i  1 1  a  t  i  0,  denote  the  more  pungent  wit,  which  is 
a  sign  of  an  acute  intellect ;  sales  (aXe*?)  the  piquant 
wit,  in  opp.  to  what  is  flat  and  trivial,  which  aims  at 
a  point,  whether  others  may  be  pleasantly  or  painfully 
affected  by  it;  dicacitas  (from  Satceiv)  the  satirical 
wit,  which  is  exercised  at  the  cost  of  others,  yet  so  that 
the  jest  is  still  the  principal  aim, —  the  pain  inflicted,  only 
an  accidental  adjunct ;  c  a  v  i  1 1  a  t  i  0,  the  scoffing  wit, 
in  which  the  mortification  of  others  is  the  principal  aim, 
the  jest  only  a  means  and  unimportant  form.  Cic.  Orat. 
80.  Demosthenes  non  tarn  dicax  fuit,  quam  facetus . 
Est  autem  illud  acrioris  ingenii,  hoc  majoris  artis.  (v.  21). 


LETUM  —  LIGARE. 


123 


Letum,  see  Mors.  Levis,  see  Lccvis. 

Libare,  see  Sapor.  Libenter,  see  Sponte. 

Liberalis,  see  Largus.  Liberalitas,  see  Donum. 

Libertus  ;  Libertines.  Libert  us  means  the 
freed-man,  with  reference  to  his  master,  in  opp.  to  ser- 
vus ;  Cic.  Mil.  33.  Sext.  35.  Tac.  G.  25.  Suet  Caes. 
75;  1  i  b  e  r  t  i  n  u  s,  with  reference  to  his  rank,  in  opp. 
to  civis  and  ingenuus.  Liv.  x.  21.  xli.  8.  Suet.  Cl. 
54.  Senec.  Contr.  iii.  21.  Quaerendus  mihi  gener  erat 
aliquis  Ubertinus ;  quid  ergo  ?  alieno  pot-ius  liberto  ? 
Cic.  Yerr.  i.  47.  Trebonius  fecit  heredem  libertum 
suum  .  .  .  Equiti  Romano  Ubertinus  homo  fit  heres. 
Suet.  Cl.  25.  Tac.  II.  iii.  58.  (vi.  194.) 

Libido,  see  Cupido. 

Libra;  Pondo.  Libra  pondo  is  the  full  ex¬ 
pression,  literally  a  balance  in  weight,  that  is,  a  scale, 
filled  so  as  to  balance  a  pound ;  libra  (Xeto?)  is  a  less 
definite  expression,  inasmuch  as  leaving  out  the  pondo , 
makes  it  doubtful  whether  the  balance  itself  be  not  un¬ 
derstood  ;  pondo  is  an  elliptical  expression,  in  which 
the  principal  notion,  weight,  is  expressed,  and  the  ac¬ 
cessory  notion  left  out ;  the  scale  that  is  filled  must  bal¬ 
ance  the  definite  weight.  In  a  similar  manner  operoe 
pretium  est ,  is  distinguished  from  operce  est7  and  from 
pretium  est.  (vi.  195.) 

Librare  ;  Vibrare.  Lib  rare  has  tarn  (from 
Xe£o?)  means  to  raise  the  spear  in  a  horizontal  direction, 
in  order  to  hurl  it  with  greater  force,  and  with  a  surer 
aim ;  vibrare  (u</;>r/)  to  brandish  it  backwards  and 
forwards,  or  up  and  down,  that  is,  either  in  a  horizontal 
or  perpendicular  direction,  in  order  to  testify  an  eager 
desire  for  the  combat,  (v.  196.) 

Liburna,  see  Navigium.  Licet,  see  Concessum  est. 

Ligare;  Yiere  ;  Yincire;  Nectere  ;  Obligare  ; 
Obstringere;  Devincire.  1.  Ligare  and  vi  ere 
denote  to  bind,  in  order  to  prevent  things  falling  asun¬ 
der,  synonymously  with  copulare ,  like  heew ;  whereas 
v  i  n  c  i  r  e  and  n  e  c  t  e  r  e  mean  to  fetter,  in  order  to 


124 


LIMA - LITERS. 


hinder  free  movement,  synonymously  with  coercere ,  like 
heaneveiv.  2.  L  i  g  a  r  e  is  the  general,  v  i  e  r  e  (o-^eiv) 
the  technical  expression  for  binding  fast,  etc.  3.  0  b- 
I  i  g  a  r  e  means  to  oblige  by  acts  of  kindness  ;  o  b  s  t  r  i  n- 
^  e  v  e,  to  oblige  by  benefits  ;  d  e  v  i  n  c  i  r  e,  to  rivet  to 
one’s  self  by  a  lasting  intimate  connection.  The  obliga- 
t.us  feels  himself  bound  by  the  conventional  duties  of 
social  life  ;  the  obstr ictus,  by  the  duties  of  morality  or 
religion;  the  devinctus ,  by  the  duties  of  piety,  (iv. 
282.) 

Lima  ;  Scobina.  L  i  m  a  is  a  tool  for  filing  smooth ; 
scobina,  for  filing  off.  (vi.  19T.) 

Limes,  see  Finis. 

Limus,  see  Lutum. 

Lingere,  -see  Lambere. 

Lingua  ;  Sermo.  Lingua  denotes  the  speech  of 
any,  even  the  most  uncultivated  people,  gens  or  natio, 
in  as  far  as  they  possess  proper  words  to  express  their 
notions ;  whereas  sermo,  only  the  speech  of  a  culti¬ 
vated  people,  populus,  in  as  far  as  it  is  adapted  for  the  ex¬ 
pression  of  connected  thoughts.  Lingua  is,  like  the 
tongue,  born  with  us,  and  refers  more  to  the  mere  gift 
of  speech ;  sermo  requires  voluntary  activity,  and  in¬ 
volves  the  rules  of  grammar  and  of  style.  Cic.  Fin.  i. 
3,  10.  Saepe  disserui  Latinam  linguam  non  modo  non 
inopem,  sed  locupletiorem  etiam  esse  quam  Graecam : 
comp,  with  Off.  i.  31.  Sermone  debemus  uti  eo,  qui  no- 
tus  est  nobis,  (iv.  22.) 

Linter,  see  Navigium. 

Liquere,  see  Fluere  and  Constare. 

Lira,  see  Porca. 

Litera  ;  Elementum.  Li  ter  a  is  a  letter,  as  the 
most  indivisible  part  of  writing,  like  7 pdgga  ;  elemen- 
t  u  m  (akrjfia)  as  the  most  indivisible  part  of  language 
or  of  knowledge  in  general,  like  aroi^eiov.  (iii.  210.) 

Liters;  Epistola  ;  Codicilli.  Liter  ae  is  the 
most  general  expression  for  a  letter ;  e  p  i  s  t  0 1  a  is  one 
directed  to  a  distant  friend,  and  sent  by  a  messenger ; 


LITEIIE 


LUCERE. 


125 


codicilli,  an  address  to  one  witflln  the  same  walls,  as 
a  note.  Sen.  Ep.  55.  Adeo  tecum  sum  ut  dubitem  an 
incipiam  non  epistolas  sed  codicillos  tibi  scribere.  Cic. 
Earn.  vi.  18.  Simul  accepi  a  Seleuco  tuo  liter  as  ;  statim 
qumsivi  e  Balbo  per  codicillos  quid  esset  in  lege.  (vi. 
198.) 

Liters  ;  Artes  ;  Doctrine  ;  Discipline.  L  i  t- 
e  r  ae  and  artes  denote  the  sciences  as  the  general  ob¬ 
jects  of  scientific  education;  liter  as,  in  a  narrower 
sense,  only  as  literature,  or  the  sciences  so  far  as  they 
are  laid  down  in  books,  and,  together  with  other  branches 
of  knowledge,  enrich  the  mind,  and  are  the  means  of 
sharpening  the  understanding  and  forming  the  taste  ; 
artes  (dpera/  ?)  in  the  widest  sense,  so  far  as  the 
knowledge  of  them  immediately  attests  intellectual  cul¬ 
tivation,  and  readiness  in  the  practical  application  of 
the  sciences  ;  whereas  d  o  c  t  r  i  n  se  and  discipline 
denote  particular  parts  of  the  general  objects  of  knowl¬ 
edge  formed  into  systems  ;  doctrine,  more  the  spec¬ 
ulative  and  abstract  parts  of  philosophical  and  learned 
education  ;  discipline,  more  the  practical  parts, 
that  are  conducive  to  the  purposes  of  life.  (v.  269.) 

Litigatio,  see  Disceptatio.  Litus,  see  Rpia. 

Livor,  see  Invidia.  Locuples,  see  Divitice. 

Locus  ;  Tractus  ;  Regio  ;  Plaga.  Locus  (Xo^o?) 
denotes  a  space,  as  a  single  point,  like  totto?  ;  tractus 
(frqm  trahere)  as  a  line,  with  the  notion  of  extension 
to  a  distance,  as  a  tract  of  country,  something  like  icXl^a ; 
regio  (from  op^o?,)  as  a  circle,  with  the  in¬ 

cluded  notion  of  the  environs,  like  the  surrounding  coun¬ 
try,  %wpo? ;  plaga  (i fka%)  principally  as  a  surface 
or  plain. 

Longevus,  see  Vetus.  Longe,  see  Procul. 

Loquax,  see  Garrire.  Loqui,  see  Pari. 

Lucere  ;  Fulgere  ;  Splendere  ;  Nitere  ;  Reni- 
dere  ;  Coruscare  ;  Micare  ;  Radiare.  1.  Lucere, 
fulgere,  splendere,  nit  ere,  denotea  steady 
and  continued  brightness  ;  fulgere  ((bXoyelv)  througli 

K* 


126 


LUCERNA 


LUCRUM. 


a  glaring  light,  or  ii  dazzling  fiery  color,  like  cjdKeya) ; 
l  u  c  e  r  e  (from  Xeu/co?)  through  a  beneficial  light,  and 
a  soft  fiery  color,  like  (fralva),  cf>eyyco ;  splendere 
(from  <f)d\avAo<;')  as  the  consequence  of  a  clear  and 
pure  light,  in  opp.  to  sorclere  ;  Cic.  Sext.  28.  Sen.  Ep. 
5.  Martial,  Ep.  ii.  86.  Tac.  A.  i.  84.  Suet.  Aug.  35  ; 
like  \d[i7rw  ;  n  i  t  e  r  e  (from  vl^co')  as  the  consequence 
of  humidity,  oiling  or  washing,  to  glisten,  in  opp.  to 
squalere.  Cic.  Ein.  iv.  3.  Orat.  32.  Sen.  Q.  N.  i.  17. 
Quintil.  ii.  5,  23  ;  like  (ttl\J3co .  2.  Whereas  corus- 

care,  micare,  r  a  d  i  a  r  e,  mean  an  unsteady,  trem¬ 
ulous  light ;  coruscare  (from  Kopvaa  a>)  to  shine 
like  forked  lightning  ;  m  i  c  a  r  e,  to  sparkle,  like  metal 
placed  in  the  sun  ;  r  a  d  i  a  r  e,  to  beam,  like  the  shoot¬ 
ing  rays  of  the  sun.  Cic.  Cat.  ii.  3.  qui  mteyit  unguen- 
tis,  qui  fulgent  purpura.  Auct.  ad  Herenn.  iv.  33. 
Tantus  erat  in  armis  splendor ,  ut  solis  fulgor  obscurior 
videretur.  Plin.  H.  N.  xxxvii.  2.  Splendor  murrhinis 
sine  viribus :  mYorque  verius  quam  splendor ;  for  splen¬ 
dor  denotes  brightness,  with  regard  to  its  intensity  ;  ni- 
tor ,  with  regard  to  its  beauty.  Auct.  ad  Herenn.  iv.  50. 
Gemmae  nitore  et  auri  splendor e :  hence,  figuratively, 
splendor  denotes  pomp;  nitor,  only  neatness,  (ii.  76.) 

Lucerna,  see  Candela. 

Lucrum  ;  Emoltjmentum  ;  Qu^stus  ;  Compendium. 
Lucrum  and  emolumentum  denote  gain,  in  any 
condition  of  life  ;  lucrum  (from  lucar,  locare,)  gain 
deserved  and  earned  by  one’s  self,  in  opp.  to  damnum  ; 
Cic.  Ein.  v.  30,  etc. ;  like  rcephos  ;  emolumentum 
(from  molere)  gain  falling  to  one’s  share  without  any 
exertion  of  one’s  own,  in  opp.  to  detrimentum  ;  Cic.  Fin.  i. 
16,  lik’e  dfyeXrgxa  ;  whereas  quasstus  and  compen¬ 
dium  denote  gain  in  the  course  of  trade  ;  q  u  ae  s  t  u  s, 
rather  the  steadily  continued  gains  of  a  regular  occupa¬ 
tion,  earnings ,  in  opp.  to  sumptus ;  Cic.  Parad.  vi.  3. 
Hor.  Sat.  i.  2.  19,  like  ^prigaTiago^  ;  compendi- 
u  m,  more  a  single  gain  of  considerable  amount,  in  opp. 
to  dispendium.  (v.  257.) 


LUCTUS 


LUDUS. 


127 


Luctus,  see  Dolor. 

Luculentus  ;  Illustris.  Luc  u  lent  us  means, 
what  may  be  seen,  and  need  not  shun  the  light,  synony¬ 
mously  with  probabilis  ;  whereas'  i  1 1  u  s  t  r  i  s  (from  \eva- 
aco)  what  makes  itself  seen,  attracts  the  eye,  and  spreads 
its  rays,  synonymously  with  excellent.  Idence  liiculen- 
tus  never  implies  emphatic  praise.  Cic.  Off.  iii.  14,  60. 
Hoc  quidem  satis  luculente ,  that  is,  it  is  probable  enough. 
And  Fin.  ii.  5,  15.  Cum  Grsece  ut  videor  luculenter 
sciam,  without  presumption  :  just  like,  sic  satis,  (ii.  84.) 

Lucus,  see  Silva. 

Ludio,  see  Actor. 

Ludus  ;  Schola.  L  u  d  u  s  is  a  lower  school  for 
boys,  who  are  compelled  to  learn  ;  s  c  h  o  1  a,  a  higher 
school  for  youths  and  men,  who  wish  to  learn.  Ludus 
supposes  discipulos ,  ludi-magistrum ,  and  school-disci¬ 
pline  ;  schola  supposes  auditor es ,  doctorem ,  and  aca¬ 
demical  regulations,  (vi.  208.) 

Ludus;  Lusits  ;  Ludicrum;  Jocus.  1.  Ludus 
(from  \ol8opos')  denotes  play  in  an  objective  sense,  in¬ 
asmuch  as  it  is  at  hand  for  a  man’s  entertainment ; 
whereas  1  u  s  u  s,  in  a  subjective  sense,  inasmuch  as  a  man 
carries  it  on  and  produces  it  himself ;  further,  ludus  de¬ 
notes  play,  as  a  means  of  recreation,  in  opp.  to  exertion  ; 
1  u  s  u  s,  as  a  childish,  useless  pastime,  in  opp.  to  real 
business.  Plin.  Ep.  ix.  33.  3.  Pueri  quos  otium  lu- 
dusque  sollici£at :  comp,  with  ix.  25.  Lusus  et  ineptias 
nostras  legis.  Or,  Cic.  Flacc.  5,  12.  Graeci  quibus  jus- 
jurandumyocMS  est,  testimonium  ludus  ;  that  is,  to  whom 
it  is  a  mere  trifle  to  bear  false  witness ;  compare  with 
Sen.  Contr.  i.  2.  Piratas  .  .  .  quibus  omne  fas  nefasque 
lusus  est ;  that  is,  to  whom  the  distinction  between  right 
and  wrong  is  a  mere  sporting  with  words.  2.  The  plur. 

1  u  d  i  assumes  the  special  meaning  of  public  spectacles, 
and  in  this  sense  has  a  singular  peculiar  to  itself  in  the 
word  ludicrum.  3.  Ludus  and  1  u  s u  s  have  more  a 
negative  character,  as  mere  pastimes  and  amusements, 
as  a  guard  against  ennui ;  whereas  jocus  more  a  posi- 


128 


LUES  -  LUMEN. 


tive  character,  as  an  utterance  of  humor  and  wit.  The 
hi  dens  wishes  merely  to  be  free  from  exertion,  to  do 
nothing  serious,  and  to  amuse  himself ;  the  jocans  will 
be  as  active  at  the  command  of  mirth,  as  others  at  the 
command  of  seriousness,  (ii.  83.) 

Lues  ;  Contagium  ;  Pestilentia  ;  Pestis  ;  Perni- 
cies  ;  Exitium  ;  Interitus  ;  Exitus.  1.  Lues  (from 
\ol/jl6$')  denotes  epidemic  disease,  as  proceeding  from 
an  impure  morbid  matter  ;  c  o  n  t  a  g  i  um  (from  contin- 
gere  ?  or  Karaxgiceiv  ?)  as  contagious  ;  pestilentia, 
as  a  disease  reigning  in  the  land,  and  especially  as  a 
pestilence.  Sail.  Cat.  10.  Post  ubi  contagia  quasi  pes¬ 
tilentia  invasit.  Plin.  H.  N.  xxiii.  28.  Laurus  folia pes- 
tilentice  contagia  prohibent.  Lucan,  vi.  86.  Fluidae  con¬ 
tagia  pestis.  2.  Pestis  is  used  for  pestilence  itself 
only  by  the  poets  ;  otherwise  it  denotes,  like  exitium  and 
pernicies  (from  necare),  that  which  destroys  in  general, 
without  reference  to  disease  ;  but  p  e  s  t  i  s  is,  according 
to  rule,  used  as  a  concrete,  exitium  and  pernicies 
as  abstract  terms.  Sen.  N.  Q.  iii.  pr.  Philippi  aut  Al- 
exandri  ....  qui  exitio  gentium  clari  non  minores  fuere 
pestes  mortalium  quam  inundatio.  3.  Pernicies  has 
an  active  meaning,  and  denotes  the  destruction  of  a  liv¬ 
ing  being  by  murder  ;  whereas  exitium  has  a  passive 
meaning,  and  denotes  the  destruction  even  of  lifeless  ob¬ 
jects  by  annihilation  ;  lastly,  interitus  has,  like  exitus , 
a  neutral  meaning,  the  destruction  of  living  or  lifeless  ob¬ 
jects  by  decay.  Tac.  Ann.  xiv.  65.  Poppaea  non  nisi 
in  perniciem  uxoris  nupta  ;  postremo  crimen  omni  exitio 
gravius  :  and  ii.  68.  Cic.  Cat.  iv.  3.  Cum  de  pernicie 
populi  Romani,  exitio  hujus  urbis  cogitarit.  Rull.  ii.  4, 
10.  Extremi  exitiorum  exitus.  4.  Exitium  is  a  vio¬ 
lent,  exitus  a  natural  end.  Cic.  Rull.  ii.  4,  it).  Qui 
civitatum  afflictarum  perditis  jam  rebus  extremi  exitio 
rum  solent  esse  exitus ,  is,  as  it  were,  the  last  breath  ol 
a  state  that  is  being  destroyed;  like  Yerr.  v.  6,12 
Exitus  exitiales.  (ii.  62.  iii.  176.) 

Lumen  ;  Lux.  Lumen  ( \evaa6pevov )  is  a  lumi- 


LURIDI7S 


LUTUM. 


129 


nous  body,  like  $87709  ;  1  u  x  (\evraj)  a  streaming  mass 
of  light,  like  </>do9.  Cic.  Fin.  iii.  14,  45.  Ut  obscura- 
tur  et  offunditur  luce  solis  lumen  lucernse.  Curt.  viii. 
2,  21.  Sed  aditus  specus  accipit  lucent;  interiora  nisi 
allato  lumine  obscura  sunt.  Cic.  Acad.  iv.  8,  28.  Si.  ista 
vera  sunt,  ratio  omnis  tollitur  quasi  q  used  am  lux  himenquc 
vitae ;  that  is,  reason  alone  is  in  itself  bright  and  light, 
and  at  the  same  time  spreads  brightness  and  light  over 
life.  Also,  in  a  figurative  sense,  lumen  denotes  dis¬ 
tinction,  lux  only  clearness.  Cicero  (Man.  5.)  calls 
Corinth,  Graeciae  totius  lumen ,  but  Rome  (Catil.  iv.  6.) 
Lucem  orbis  terrarum  ;  Corinth  is  compared  to  a  glim¬ 
mering  point  of  light ;  Rom^  is  distinguished  as  that  city 
in  comparison  with  which  all  other  cities  lie  in  darkness, 
(ii.  66.)  9 

Luridus,  see  Luteus. 

Lustrum,  see  Lacuna. 

Lusus,  see  Ludus. 

Luteus  ;  Gilvus  ;  Helvus  ;  Flavus  ;  Luridus. 
Luteus  (from  Xcoro?)  denotes  a  decided  yellow,  as 
the  yolk  of  an  egg ;  gilvus,  ((FyXao?)  and  helvus, 
a  fainter  reddish  yellow,  like  that  of  honey ;  flavus 
and  luridus,  a  lighter  whitish  yellow  ;  flavus  (from 
c fi\evco )  a  glossy  beautiful  yellow,  like  that  of  light  au¬ 
burn  hair ;  luridus  (from  ^Xwpo?)  a  wan  unpleas¬ 
ant  yellowishness,  like  that  of  pale  death. 

Lutum  ;  Limus  ;  Ccenum  ;  Sordes  ;  Squalor  ;  Paedor  ; 
Situs;  Stercus  ;  Fimus  ;  Oletum  ;  Merda.  1.  Lu 
turn,  limus,  c  oe  n  u  m,  all  denote  impurity,  as  a  sub¬ 
stance,  and  as  of  a  wet  sort ;  lutum  (from  XuApou) 
is  the  dirt  of  the  streets  or  roads,  like  77-77X09  ;  limus 
( \ei(36fjLevo< >)  the  mud  of  a  river,  like  l\v 9  ;  c  oe  n  u  m 
(from  cunire)  the  mire  of  a  moor  or  morass,  like  (3op - 
ySopo9.  Tac.  Ann.  i.  63.  Caetera  limosa ,  tenacia  gravi 
coeno  aut  rivis incerta  erant ;  whereas  sordes,  squalor, 
p  oe  d  0  r,  situs,  denote  impurities  as  a  form,  and  of  a 
dry  sort ;  s  0  d  e  s  (from  dpha)  in  opp.  to  splendor, 
through  indigence,  or  niggardliness  and  vulgarity,  for 

9 


130 


LUX  - MACERIA. 


example,  clothes  dirty  from  long  wear,  like  pviros ; 
squalor  (from  cnceKkco)  in  opp.  to  nitor ,  through  want 
of  civilized  habits,  and  of  delicacy  in  the  senses,  for  ex¬ 
ample  uncombed  hair,  like  anyyio?  ;  p  ae  d  o  r  (from 
in  opp.  to  munditice ,  through  neglect  of  the 
person,  for  example,  through  pcedieulos ,  vermin,  itch, 
etc.,  like  ttivos  ;  situs  (acrt?)  in  opp.  to  usus ,  in  con¬ 
sequence  of  long  disuse,  for  example,  through  mould, 
rust,  etc.,  like  afy.  Hence  the  different  forms  of  the 
adjectives  lutosus,  limosus,  coenosus,  that  is,  full  of  lu- 
tum,  etc.;  and  of  sordidus,  squalidus,  paedidus,’  that  is, 
resembling  sordes,  etc.,  and  in  circumlocution,  oblitus 
luto ,  limo ,  coeno ,  but  obsitus  sor dibus,  squalor e ,  pcedore. 
2.  S  t  e  r  c  u  s  (from  rdpyavov')  denotes  in  dung  its  dis¬ 
gusting*  sense,  as  fil^h,  like  uoirpos ;  whereas  fimus 
(opimus  ?)in  its  useful  sense,  as  manure.  3.  For  offen¬ 
sive  excrements  c  oe  n  u  m  is  the  most  general ;  o  1  e- 
tum  denotes  human  ;  m  e  r  d  a  (/uFAo?)  animal  excre¬ 
ments. 

Lux,  see  Lumpen. 

Luxus  ;  Luxuria.  L  u  x  u  s  denotes  luxury  as  an 
act  or  as  a  condition,  and  sometimes  even  objectively,  as 
an  object  of  luxury,;  whereas  luxuria,  always  sub¬ 
jectively,  as  a  propensity  and  disposition,  as  the  desidera- 
tive  of  luxus.  Sen.  Ir.  i.  11.  Animis  delicias,  luxus , 
opes  ignorantibus  :  and  further  on  ;  Opinionem  luxu¬ 
ries  segnitiaeque.  Sail.  Cat.  13.  Romani  famem  aut  si 
tim  ....  luxu  antecapere ;  that  is,  by  the  arts  of  lux 
ury:  compare  with  Jug.  90.  Luxuria  atque  ignavia 
pessimae  artes  :  that  is,  as  proceeding  from  voluptuous¬ 
ness.  (ii.  23.) 

Lympiiatus,  see  Amens. 


M. 

Macellum,  see  Laniena.  Macer,  see  LJxilis. 
Maceria,  see  3Iurus.  Macula,  Mg  Vitium. 


MADID  US  —  MALEDICTUM. 


13) 


Madidus,  see  Udus.  Magister,  see  Doctor. 

Magnopere,  see  Perquam. 

Magnus  ;  Grandis  ;  Amplus  ;  Ingens  ;  Immanis  ; 
Vastus.  1.  Magnus,  grandis,  and  amplus, 
denote  a  becoming  greatness ;  in  gens,  immanis, 
and  vastus,  an  overwhelming  greatness.  Sen.  Ir.  i. 
16.  Nee  enim  magnitude*  ista  est,  sed  immanitas.  Cic. 
Lml.  26.  2.  Magnus  (from  gey a,  mactus,)  denotes 
greatness  without  any  accessory  notion,  in  opp.  to  parvus , 
*ke  geyas  ;  wThereas  grandis,  with  the  accessory  no¬ 
tion  of  intrinsic  strength  and  grandeur,  in  opp.  to  exilis, 
Sen.  Ep.  100 ;  subtilis,  Quintil.  xii.  10,  58  ;  tumidus, 
in  the  same  book,  §  80  ;  minutus,  Cels.  ii.  18  ;  exiguus, 
Quintil.  xi.  3,  15;  lastly,  amplus  (adj.  from  ambi) 
with  the  .accessory  notion  of  comeliness,  and  of  an  im- 
posingimpression.  3.  I  g  e  n  s  (ayopo?)  denotes  excess¬ 
ive  greatness  merely  as  extraordinary,  like  dirKeros ;  i  m- 
m  a  n  i  s  (dgifyavos)  as  exciting  fear,  like  7 reXcopm?;  vas¬ 
tus  (from  vagus?)  as  wanting  regularity  of  form  like 
d'yavr]^.  (iii.  228.) 

Mala  ;  Maxilla  ;  Gena.  1.  Mala  (from  gega^a, 
or  from  Mandere) .  denotes  the  upper,  maxilla,  the 
under  jaw.  Cels.  Med.  viii.  1.  2.  M  a  1  a  denotes  the 

cheek  as  a  usual  expression,  and  in  a  merely  physiolog¬ 
ical  sense  ;  g  e  n  a  (from  yews)  as  a  more  ancient  and 
select  expression,  and  with  an  cesthetic  reference,  (vi. 
208.) 

Maledictum  ;  Probrum  ;  Convicium.  M  a  1  e  d  i  c- 
t  u  m  is  any  utterance  of  what  is  injurious  to  another, 
whether  to  bring  him  ill-luck  by  cursing,  or  disgrace  by 
verbal  injuries,  like  uaupyopla ;  probrum  (from 
7 rpofpepco)  an  invective,  like  oveiSos,  consisting  of  at¬ 
tacks  and  assertions  wounding  the  honor  of  another  ; 
convicium  (jccltclucul)  the  abusive  word,  like  \oi- 
Sopia,  consisting  of  single  words  and  appellations  wound¬ 
ing  the  honor  of  another.  For  example, /wr/  is  a  con¬ 
vicium,  fur  es,  sl probrum;  each  of  them  a  maledictum. 
(iv.  198.)  • 


132 


MALE FACTUM 


MAMMa. 


Malefactum,  Maleficium,  see  Delictum. 

Malitia  ;  Malignitas  ;  Malevolentia  ;  Malus  ; 
Nequam  ;  Prayus.  1.  Malitia  denotes  the  base¬ 
ness  which  shows  itself  in  the  love  of  lying  and  deceiv¬ 
ing,  from  want  of  conscience  ;  malignitas,  the  ill- 
will  which  grudges  good  to  another,  and  wishes  it  only  to 
itself,  from  pure  selfishness  ;  malevolentia,  the 
ill-will  which  wishes  evil  to  another  rather  than  good, 
from  personal  aversion.  M  a  1  i  t  i  a  is  a  way  of  think- 
'  ing  and  acting  deserving  of  punishment  as  endangering 
the  security  of  society  ;  malignitas  is  a  despicable 
disposition,  which  implies  the  want  of  philanthropy  ; 
lastly,  malevolentia,  a  detestable  quality,  as  con¬ 
nected  with  deriving  pleasure  from  the  misfortunes  of 
others.  2.  Malus  homo  is  a  morally  bad  man,  but 
nequam  a  good-for-nothing  man,  whose  faultiness 
shows  itself  in  aversion  to  useful  labor,  and  a  propensity 
to  roguish  tricks,  in  opp.  to fyugi.  Plaut.  Pseud,  i.  5. 
53.  Cic.  Font.  13.  Or.  ii.  61.  Fin.  ii.  8.  Sen.  Contr. 
lii.  21  ;  p  r  a  v  u  s  (7 repaios)  a  man  whose  character 
has  taken  a  vicious  direction,  in  a  physical,  or  intellect¬ 
ual,  or  moral  point  of  view  in  opp.  to  rectus.  Plaut. 
Bacch.  iii.  3,  8.  Cic.  Fin.  ii.  8.  Acad.  i.  10.  Quintil. 
viii.  3,  48.  Nec  parricidam  nequam  clixeris  hominem, 
nec  meretrici  forte  deditum  nefarium  ;  quod  alterum 
parum,  alterum  nimium  est.  Afric.  ap.  Gell.  vii.  11.  (i. 
62.) 

Malignitas,  see  Invidia. 

Mamma;  Mamilla  ;  Uber  ;  Papilla.  1.  Mam¬ 
in  a  and  uber  denote  the  breast  in  the  female  body  ; 
m  a  m  m  a  (/udii/ir])  denotes  the  visible  breast  as  a  fleshy 
part  of  the  body,  particularly  of  a  female  body  ;  where¬ 
as  u  b  e  r  (ovapov)  the  nourishing  breast  as  filled  with 
milk,  which  is  only  found  in  the  female  body,  like  ov- 
^ ap .  2.  Papilla  and  mamilla  denote  the  nipples 
of  the  breast,  common  to  the  male  and  female  ;  p  a  p  i  I- 
1  a  (redupl.  of  'irdWa)  with  reference  to  their  spherical 
shape,  without  distinction  of  the  sexes,  like  ;  m  a- 


MANARE - MANERE. 


133 


in  i  1 1  a  (redupl.  from  a/iek'-yco)  with  reference  to  their 
adaptation  for  suckling,  and  therefore  belonging  only  to 
the  female  sex,  like  and  teats,  (iv.  138.) 

Manare,  see  Fluere.  Mancipare,  see  Vendere. 

Mancipium,  see  Servus.  M  and  are,  see  Jubere. 

Mane  ;  Crepusculo  ;  Diluculo.  Mane  (from 
^r]vu6iv)  denotes  in  the  morning,  in  the  early  course  of 
the  bright  day,  in  opp.  to  the  night,  and  the  forenoon 
hours,  like  op^pco  ;  crepusculo  (from  creperus,  Kpv- 
^ rat ,)  in  the  twilight,  in  opp.  to  the  bright  day  ;  d  i  1  u- 
c  u  1  o,  in  the  twilight,  in  opp.  to  the  dark  night,  like 

\vKO(j)C0$. 

Manere  ;  Morari  ;  Tardare  ;  Detinere.  1.  M  a- 
n  e  r  e  (from  jikveiv)  denotes  remaining,  in  opp.  to  going 
away  ;  whereas  morari  (from  fipahvs)  denotes  tarry¬ 
ing,  as  an  interruption  of  motion,  in  opp.  to  going  for¬ 
wards.  Cic.  Sen.  23.  Oommorandi  natura  deversori- 
um  nobis,  non  hahilandi  dedit.  Hence  in  Tac.  H.  ii. 

48.  Irent  propere  neu  remcmendo  iram  victoris  asper- 
*  arent, —  the  reading  remorando  deserves  the  preference. 

2.  Morari  aliquem  means,  to  prevail  upon  any  one  to 
stay  of  his  own  free  will  by  proposing  conditions,  like 
SiaTplflew  ;  t  a  r  d  a  r  e,  to  prevent  a  person’s  hastening 
on  his  way  by  opposing  difficulties,  like  ftpaSvvetv ;  d  e- 
t  i  n  e  r  e,  to  hinder  him  from  going  forwards  by  force, 
like  Karkyeiv.  Tardare  has  generally  an  action  for 
its  object1;  detinere,  a  person;  morari,  either.  < 
(iii.  298.) 

Manere  ;  Exspectare  ;  Prjestolari  ;  Opperiri. 

1 .  Manere  (from  p^kveiv)  denotes  a  mere  physical  act 
to  remain  in  a  place”,  till  something  has  happened ;  where¬ 
as  exspectare,  prsestolari,  and  opperiri, 
denote  a  mental  act,  to  wait  for,  to  wait  in  conscious  ex¬ 
pectation  of  some  event,  or  of  some  person.  2.  E  x- 
s  n  e  c  t  a  r  e  denotes  waiting  for,  almost  as  a  mere  men¬ 
tal  act,  as  a  feeling,  without  practical  reference  or  ac- 

1  [But :  nos  Etesias  valde  tardarunt.~\ 

L 


I 


134 


MANES - MARE. 


cessory  meaning ;  whereas  prsestolari  and  o  p  p  e- 
r  i  r  i,  with  the  accessory  notion  that  the  person  waiting 
intends,  after  the  arrival  of  the  object  waited  for,  to  do 
something.  3.  The  praestolans  (from  7 rapaareX- 
Xea^ai)  waits  for  a  person  in  order  to  perform  services 
for  him ;  the  0  p  p  e  r  i  e  n  s,  for  an  occurrence,  in  order 
not  to  be  taken  by  surprise.  The  praestolans 
stands  in  subordinate  relation  to  the  person  waited  for ; 
the  opperiens,  in  co-ordinate,  whether  as  friend  or 
foe.  Lastly,  pracstolariisa  prose  expression  ;  0 p- 
p  e  r  i  r  i,  a  poetical,  or  at  least,  a  select  expression. 
For  the  German  distinction  between  warten  and  barren, 
the  former  denoting  calm,  passionless  waiting  for,  the 
latter,  eager,  impatient  longing  for,  the  Latins  have  no 
correspondent  synonymes.  (iii.  57.) 

Manes,  see  Spectrum.  Manicje,  see  Vincula. 

Manifesto,  see  Aperire.  Mannus,  see  JSquus. 

Mansuetudo  ;  Clementia.  Mansuetudo  (from 
manui  suetus)  is  the  mildness  and  magnanimity  of  a^ 
private  individual,  who  does  not  take  vengeance  for  a* 
mortification  suffered,  in  opp.  to  iracundia ;  whereas 
clementia  (from  d/caXo?,  K7j\etv,  and  mens,)  the 
mercifulness  and  humanity  of  the  ruler,  or  the  judge, 
who  does  not  inflict  upon  the  malefactor  the  punishment 
which  he  deserves,  in  opp.  to  crudelitas.  Sen.  Clem. 
2.  Cic.  Lig.  3.  Att.  viii.  9.  Plin.  Pan.  3.  (v.  11.) 

Mansuetus,  see  Oicur. 

Manubi^e,  see  Prceda. 

Mare;  iEquoR ;  Pontus  ;  Pelagus.  1.  Mare 
(from  pvpco')  denotes  the  sea,  as  a  mass  of  water,  in 
opp.  to  terra  and  aer ,  like  <2X9,  & aXaaaa  ;  ae  q  u  0  r, 
pelagus,  and  pontus,  with  reference  to  its  dimen¬ 
sions  ;  ae  q  u  0  r  and  pelagus,  with  reference  to  its 
horizontal  dimension,  the  surface  of  the  sea,  like  7 reXa- 
709,  whence  7re\ayL^€tv,  to  float  on  the  sea ;  pontus 
(from  ireaelv ,  7 rirveLv,')  with  reference  to  its  perpencuc- 
ular  dimension,  the  depth  of  the  sea,  like  7nWo9,  whence 
nrovTilpiv,  to  sink  into  the  sea.  Colum.  viii.  17.  Ut 


MARGO - MEDERI. 


135 


m  solo  piscinas  posita  libella  septem  pedibus  sublimius 
esset  maris  cequor.  Ovid,  Met.  ii.  872.  Mediique  per 
cequora  ponti  fert  praedam.  2.  2E  q  u  o  r  (from  sequus) 
denotes  the  surface  of  the  sea  in  a  merely  physical 
sense  ;  whereas  p  e  1  a  g  u  s  (from  7 r\af  )  with  the  ac¬ 
cessory  notion  of  its  great  extent  and  immensity,  (iv. 
72.) 

Margo;  Ora.  Margo  (a/iepytov)  denotes  the 
brink,  the  natural  boundary  of  a  surface,  considered  al¬ 
most  as  a  mere  mathematical  line,  and  only  improperly 
as  including  an  exterior  portion  of  the  surface  :  whereas 
ora  (oia,  oupo?,  opo?)  denotes  the  brim,  or  border,  the 
artificial  edging  of  a  surface,  generally  for  the  sake  of 
ornament,  and  therefore  necessarily  including  a  certain 
portion  of  the  surface.  Hence  we  say,  ora  togce ,  but 
not  mar go  ;  and,  on  the  other  hand,  mar  go  flummis  and 
ripee,  if  the  mere  line  of  shore  is  meant,  without  any 
portion  of  the  bank.  (iii.  212.) 

Marita,  see  Femina.  Mas,  see  Homo. 

Matrimonium,  see  Conjugium. 

Maxilla,  s.ee  Mala.  Meare,  see  Ire. 

Mederi  ;  Medicari  ;  Sanare  ;  Medicamex  ;  Medi- 
cixa  ;  Remedium.  1 .  Mederi  and  the  poetical  word 
medicari  (geheiv)  denote  healing,  as  the  act  of  the 
physician,  who  heals  with  humane  sympathy,  judgment, 
and  art,  synonymously  with  curare ,  like  Ido^ai ;  s  a- 
n  a  r  e,  as  the  effect  of  the  physic,  which  in  a  mechani¬ 
cal  way  makes  the  sick  well  again,  synonymously  with 
restituere ,  like  atcelo^cu.  2.  Medicament  u  m  means 
a  remedy,  with  reference  to  its  material  substance,  as  it 
is  prepared  by  the  apothecary,  like  fydpgaicov  ;  m  e  d  i- 
c  i  n  a,  with  reference  to  its  healing  virtues,  as  ordered 
by  the  physician ;  each  with  reference  to  an  illness ; 
whereas  remedium  denotes  a  remedy  for  any  of  the 
evils  to  which  we  are  subject,  like  a/cos.  Cic.  N.  D. 
ii.  53.  Medlcamentorum  salutarium  plenissimge  terroe  : 
comp,  with  Divin.  ii.  51.  Quam  a  medico  petere  med- 
icinam.  (v.  198.) 


136 


MED  IT  ARI  —  MEMINISSE. 

Meditari,  see  Cogitare. 

Medius  ;  Modicus  ;  Mediocris.  M  e  d  i  u  s  (pia-09) 
is  purely  local,  in  the  middle,  in  opp.  to  the  extremes  ; 
modicus  denotes  quantity,  with  reference  to  number 
and  magnitude,  as  moderate,  in  opp,  to  over-measure ; 
mediocris  denotes  quality,  with  reference  to  worth, 
as  middling,  in  opp.  to  distinction  ;  hence  modicce  facili¬ 
tates  and  mediocre  ingenium  are  identical.  Cic.  Rep. 
,  ii.  31.  Haud  mediocris  vir  fuit,  qui  modica  libertate 
populo  data  facilius  tenuit  auctoritatem  principum.  (v. 
202.) 

Medius  dies,  see  Meridies. 

Membrum  ;  Artus.  M  e  m  b  r  u  m  (redupl.  of  gepos) 
denotes  a  limb  of  the  body  itself,  like  /xeAo?  and  /ccokov ; 
whereas  artus  (p£lo?,  ap^pov,')  properly  only  a  joint 
of  a  limb,  like  ap^spov  and  <r^o?.  Senec.  Contr.  ii. 
13.  Differebatur  distortis  articulis  ;  nondum  in  sua  mem¬ 
bra  artus  redierant.  Yirg.  iEn.  v.  422.  Magnos  artus 
membrorum .  Quintil.  Decl.  ult.  Ut  per  singulos  artus 
membra  laxaret.  Further,  membra  denotes  the  limbs 
collectively,  including  the  head  and  trunk,  as  parts  of 
the  body  ;  whereas  artus  only  the  extremities,  which 
per  commissuras  with  the  body,  properly  so.  called, 
namely,  the  head  and  trunk,  hang  together.  Gell.  N. 
A.  i.  14.  (iv.  150.) 

Meminisse  ;  Reminisci  ;  Record ari.  M e mi¬ 
ni  s  s  e  denotes  remembrance  as  a  state  of  mind,  like 
pepufjcfeai,  in  as  far  as  one  has  retained  something  in 
memory,  without  ever  having  forgotten  it,  like  memorem 
esse ;  whereas  reminisci  and  recordari  denote 
remembrance  as  an  act  of  the  mind,  in  as  far  as  one 
again  brings  to  one’s  mind  what  had  already  been  driven 
out  of  one’s  thoughts,  like  dvapugvy)(JKea^sat.  But 
reminisci  denotes  this  act  of  the  mind  as  momenta¬ 
ry,  like  in  memoriam  revocare  ;  whereas  recordari 
denotes  it  as  of  some  duration,  like  revocata  in  memori¬ 
am  contemplari.  Cic.  Lig.  12,  35.  Equidem,  cum 
tuis  omnibus  negotiis  interessem,  memoria  teneo ,  qualis 


MENDA - MERERE. 


137 


T.  Ligarius,  quaestor  urbanuss  fuerit  erga  te  et  dignita¬ 
tem  tuam ;  sed  parum  est,  me  hoc  meminisse ;  spero 
etiam  te,  qui  oblivisci  nihil  soles,  nisi  injurias,  quoniam 
hoc  est  animi,  quoniam  etiam  ingenii  tui,  te  aliquid  de 
hujus  illo  quoestorio  officio  cogitantem,  etiam  de  aliis 
quibusdam  quaestoribus  reminiscentem  recordari.  This 
passage  shows,  that  memoria  tenerf  is  only  a  circumlo¬ 
cution  for  meminisse :  there  is  another  passage  wffiere 
recordari  is  employed  as  the  consequence  of  reminisci , 
but  there  is  no  instance  of  the  converse ;  for  reminisci 
and  recordari  have  the  same  relation  to  each  other  as 
intueri  and  conspicere .  Cic.  Sen.  21.  Pueri  .  .  .  .  ita 
celeriter  res  innumerabiles  arripiunt,  ut  eas  non  turn 
primum  accipere  videantur,  sed  reminisci  et  recordari : 
he  might  have  added,  Quae  non  satis  meminerint ,  sed  in 
aliquantum  temporis  obliti  sint.  Tusc.  i.  24,  58.  An¬ 
imus,  quum  se  collegit  atque  recreavit,  turn  agnoscit  ilia 
reminiscendo  ;  ita  nihil  aliud  est  discere,  quam  rccorda- 
ri.  Senec.  Ep.  100.  Magis  reminiscor  quam  teneo. 
(i.  166.) 

Menda,  Mendum,  see  Vitium. 

Mendicitas,  see  Paupertas.  Mens,  see  Anima. 

Meracus,  see  Purus.  Mercabj,  see  Emere. 

Mercenarii  ;  Operarii  ;  Oper^e.  Mercenarii 
mean  laborers  as  far  as  they  wrnrk,  not  for  their  own  in¬ 
terest,  but  for  pay,  in  opp.  to  the  proprietor,  who  hires 
their  services ;  whereas  operarii  and  o  p  e  r  ae,  as 
far  as  they  undertake  to  perform  for  others,  a  mere  me¬ 
chanical  work,  in  opp.  to  the  principal  or  director,  who 
gives  out  the  plan.  Mercenarii  refer  to  the  mo¬ 
tive  ;  operarii,  to  the  art  employed  being  of  an  in¬ 
ferior  sort.  (vi.  217.) 

Merces,  see  Prcemium.  Mercimonium,  see  Merx. 

Merda,  see  Lutum. 

Merere;  Dignumesse;  Mereri.  1.  Merer  e 
and  Mereri  ^/ueipea^ai')  suppose  an  activity,  as  to 
deserve  ;  whereas  dignum  esse  (from  decet ,  $//c? 7,) 
only  a  quality,  as  to  be  worthy.  2.  Merere  is  usu- 

L* 


138 


MERETRIX 


METIRI. 


ally  a  transitive  verb,  as  to  deserve,  and  is  in  construc¬ 
tion  with  an  accusative,  or  with  a  sentence,  as  its  com¬ 
plement  ;  whereas  m  e  r  e  r  i,  an  intransitive  verb,  as 
to  be  deserving,  and  is  in  construction  with  an  adverb. 
Cic.  Rose.  Com.  15.  Fructum,  quern  meruerunt ,  retrib- 
uam  :  comp,  with  Catil.  ii.  2,  4.  Si  ilium,  ut  erat  mer- 
itus ,  morte  mulctassem.  Cms.  B.  G.  vi.  5,  with  B. 
Civ.  iii.  53.  Suet.  Cal.  40,  with  Aug.  56.  3.  Merere 

as  an  intransitive,  or  without  an  object,  denotes  to  serve 
as  a  warrior,  by  the  ellipsis  of  stipendia  ;  wliereas  m  e- 
r  e  r  i  as  a  transitive,  or  with  an  object,  means  to  earn 
something  for  one’s  self,  without  any  stress  being  laid 
upon  the  worthiness,  (v.  213.). 

Meretrix,  see  Pellex. 

Meridies  ;  Medius  dies.  M  e  r  i  d  i  e  s  denotes 
noon,  as  a  point  of  time,  which  separates  the  forenoon 
from  the  afternoon  ;  medius  dies,  the  middle  of  the 
day,  as  a  space  of  time  which  lies  between  the  morning 
and  the  evening. 

Merus,  see  Purus . 

Merx  ;  Mercimonium.  Merx  means  wares,  in  as 
far  as  they  are  already  wrought  up,  as  an  article  of 
trade  ;  mercimonium,  in  as  far  as  they  can  be¬ 
come  so,  like  the  materials  of  wares.  Tac.  A.  xi.  5. 
Nec  quidquam  publicae  mercis  tarn  venale  fuit :  comp, 
with  xv.  38.  Mercimonium  quo  flamma  alitur. 

Metiri  ;  Metari  ;  Dimetiri ;  Dimetari.  1.  Me- 
t  i  r  i  means  to  measure  a  space  in  order  to  know  its 
magnitude  ;  whereas  metari,  to  mark  the  boundaries 
of  the  space  that  has  been  measured,'  that  they  may  be 
known  to  others.  2.  By  dimetiri  and  dime¬ 
tari,  the  measuring  and  marking  out  of  sub-divisions  is 
especially  meant ;  wherefore  metari  castra  refers  merely 
to  the  whole  circumference  of  the  entrenchments  ;  when, 
therefore,  Liv.  viii.  38.  uses  the  phrase  locum  castris 
dimetari ,  it  is  evident  of  itself  that  he  expressly  means, 
to  mark  the  boundaries  of  the  principia  and  of  th epree- 
torium ,  etc.,  that  are  within  the  camp.  (ii.  169.) 


METUERE - METIS. 


139 


Metuere,  see  Vereri.  Micare,  see  Lucere. 

Minime,  see  JSTmtiquam.  Minister,  see  Servus. 

Minutus,  see  Parvus. 

\Mirari  is  indifferent :  admirari  usually  involves 
praise,  demirari  blame.] 

Misereri  ;  Miserari  ;  Miseret  me.  Misereri 
means  to  feel  pity  in  the  heart,  to  compassionate,  like 
e\eelv  ;  whereas  m  i  s  e  r  a  r  i,  to  express  pity  in  words,  to 
commiserat#,  like  ohcreipeiv.  For  the  German  word  erbar- 
men ,  to  show  pity  by  actions,  the  Latins  have  no  sepa¬ 
rate  word.  2.  Bymisereor  t  u  i,  pity  is  represented 
as  an  act  of  the  free-will,  and  thereby  the  noble  nature 
of  the  compassionate  is  depicted  ;  whereas  by  m  i  s  e  r  e  t 
me  t u i,  pity  is  represented  as  a  suffering,  which  can¬ 
not  be  resisted,  whereby  all  moral  merit  is  taken  away, 
and  the  greatness  of  another’s  misfortune  more  strongly 
expressed.  Miserere  is  a  causative,  like  oluriCpiv. 
(ii.  171.) 

Miseria,  see  Infortunium. 

Missile;  Hasta  ;  Lancea;  Jaculum  ;  Verutum; 
Tragulum  ;  Pilum.  Missile  is  the  most  general 
name  for  a  weapon  used  in  fighting  at  a  distance,  from 
the  spear  to  the  arrow  ;  hasta  and  lancea  serve  both 
for  thrusting  and  hurling ;  hasta  (from  a^aaTrjpiov, 
<T%d£a),)  as  a  genuine  Roman  weapon,  Sopv ;  1  a  n  c  e  a,  as 
a  foreign  weapon,  supposed  to  have  come  originally  from 
the  Suevi,  ;  pilum,  jaculum,  verutum, 

,  are  more  for  hurling  ;  jaculum,  as  the  most  general 
expression,  including  the  hunting  spear,  /3e\o? ;  v,  e  r  u- 
t  u  m  (from  opv^fj')  and  tragulum  ( rpbbyXrj )  military 
weapons  for  hurling,  a/ccov  ;  pilum  (from  7 rrj\ai)  in  the 
singular,  as  the  peculiar  weapon  for  hurling  used  by  the 
Roman  legion.  Liv.  ix.  19.  Romano  pilum  haud  paulo 
quam  hasta  vehementius  ictu  missuque  telum. 

Mitis  ;  Lenis  ;  Placidus.  M  i  t  i  s  means  mild, 
in  opp.  to  acerbus ,  like  ;  lenis  (from  lana  ? 

or  from  the  Goth,  latjan,  lassus  ?)  gentle,  in  opp.  to  ve- 


140 


MITTERE - MODUS. 


hemens ,  like  7 rpcios  ;  p  1  a  c  i  cl  u  s,  composed,  in  opp.  to 
turbidus ,  like  r/7rco9. 

Mittere  ;  Legare  ;  Amittere  ;  Dimittere  ;  Om- 
ittere.  1.  Mittere  (/-te^r eivai)  is  the  general  ex¬ 
pression,  to  send ;  legare  (from  \eyco')  has  a  special 
political  meaning,  to  delegate.  The  missus  makes  his 
appearance  as  a  servant  or  messenger ;  the  legatus ,  as 
a  representative.  2.  Amittere  and  dimittere 
mean  to  let  go  any  thing  already  in  one’s  ^possession ; 
amittere,  against  one’s  will,  as  to  lose ;  dimit¬ 
tere,  after  having  used  it,  as  to  dismiss  ;  whereas  om¬ 
it  t  e  r  e  means  to  let  anything  pass  by,  without  taking 
possession  of  it ;  to  speak  with  precision,  Amittimus  in- 
viti  et  casu ,  omittimus  volentes  et  sponte.  Hence  amit¬ 
tere  occasionem  means,  to  let  slip  an  opportunity,  so  as 
not  to  be  able  to  take  advantage  of  it,  from  negligence  ; 
whereas  omittere  occasionem  means,  to  renounce  an  op¬ 
portunity,  so  as  not  to  wish  to  take  advantage  of  it,  from 
attaching  little  value  to  it.  Vitam  amittere  means,  to 
lose  one’s  life  ;  vitam  omittere ,  to  sacrifice  it.  (iii.  285.) 

Moderatus,  Modestia,  see  Modus. 

Modicus,  see  Medius. 

Modo-modo  ;  Nunc-nunc.  Mo  do-modois  prop¬ 
erly  applicable  only  to  transactions  of  the  past  and  of 
the  future  ;  nunc-nunc  only  to  those  of  the  present. 
This  distinction  is  neglected,  yet  nunc-nunc  gives  a  « 
livelier  color  to  description,  and  belongs  to  poetry,  or  to 
the  more  elevated  style  of  prose;  modo-modo,  like 
‘just  now,’  is  the  proper  prose  expression,  which  Cicero 
always  uses.  (iv^276.) 

Modo,  see  Nuper. 

Modus  ;  Modestia  ;  Moderatio  ;  Temperatio  ; 
Continentia ;  Abstinentia.  1.  Modus,  in  a  moral 
sense,  denotes  the  fierptov,  or  the  included  notion  of 
the  /.trjhev  ayav  in  objective  relation  ;  modestia  and 
m  o  d  e  r  a  t  i  o,  in  subjective  relation  ;  M  o  d  e  s  t  i  a  is 
the  feeling  of  preference  for  this  modus  /moderatio, 
the  habit  of  acting  in  conformity  to  this  feeling.  2. 


MCE  XI A - MOLES. 


141 


M  o  d  e  r  a  t  i  o  is  moderation,  as  springing  from  the  un¬ 
derstanding,  from  calculation  and  reflection,  akin  to  pru- 
dentia ;  temperatio  and  tempera  ntia  are 
qualities  pervading  the  whole  man,  and  ennobling  his 
whole  being,  akin  to  sapientia.  M  o  d  e  r  a  ti  o  sup¬ 
poses,  like  self-government,  a  conflict  between  the  pas¬ 
sions  and  reason,  in  which  reason  comes  off  conqueror ; 
in  temperatio,  as  in  tranquillity  of  mind,  the  reason 
is  already  in  possession  of  superiority  *■ whether  through 
nature  or  moral  worth.  3.  Temperatus,  tem¬ 
per  a  t  i  o,  denote  merely  a  laudable  property,  which 
may  belong  even  to  things ;  whereas  temperans, 
temperantia,  a  virtue  of  which  reasonable  beings 
alone  are  capable.  4.  Moderatio  denotes  moder¬ 
ation  in  action ,  in  opp.  to  cupiditas  ;  whereas  c  on- 
tin  e  n  t  i  a,  moderation  in  enjoyment,  in  opp.  to  libido ; 
Cic.  Cat.  ii.  11,  25.  Verr.  iv.  52.  5.  C  on  tine  n- 
t  i  a  denotes  command  over  sensual  desires,  continence ; 
abstinentia,  over  the  desire  for  that  which  belongs 
to  another,  firm  integrity ;  the  translation  of  abstinen¬ 
tia  by  ‘  disinterestedness,’  is  not  precise  enough,  for  this 
virtue  is  required  by  morality  only,  abstinentia ,  by  law 
also.  Quintil.  v.  10,  89.  Cic.  Sext.  16.  6.  Modes- 
t  i  a  shuns  overstepping  the  right  measure,  out  of  regard 
to  the  morals  which  the  modus  prescribes  ;  whereas 
verecundia  and  reverentia  out  of  regard  to 
persons,  whom  the  verecundus  is  afraid  of  displeasing, 
and  whom  the  reverens  thinks  worthy  of  respect ;  lastly, 
p  u  d  o  r,  out  of  self-respect,  that  one  may  not  bring 
one’s  self  into  contempt.  Yarro,  ap.  Non.  Non  te  tui 
saltern  pudet,  si  nihil  mei  revereare.  Terent.  Phorm.  i.  5, 
3.  or  ii.  1,  3.  Non  simultatem  meam  revereri  ?  Sal¬ 
tern  pudere  ?  (ii.  203.) 

Mam  a,  see  Mums. 

Mcestitia,  see  Dolor. 

^Ioles  ;  Onus  ;  Pondus  ;  Gra vitas.  Moles  and 
onus  denote  the  heaviness  of  an  object  in  its  disadvan¬ 
tageous  sense  ;  moles  (from  yuwAo?  or  /xo^Ao?)  abso- 


142 


MOLESTIA  —  MORS. 


lutely,  as  unwieldiness,  so  far  as  through  its  greatness 
it  is  inconvenient  to  move,  like  d'y/co?  ;  onus,  relatively 
to  its  pressure,  so  far  as  it  is  irksome  to  the  person  car¬ 
rying  it,  as  a  burden,  </>dpro?  ;  whereas  p  o  n  d  u  s  (from 
pendere)  in  an  advantageous  sense,  as  force  and  strength, 
like  weight,  ;  lastly,  g  r  a  v  i  t  a  s  (from  yepao?) 

unites  both  senses,  and  sometimes  denotes  the  irksome 
heaviness,  sometimes  the  effective  weightiness,  like  (3d- 
po$.  (iv.  223.) 

Molestia,  see  Labor.  Moliri,  see  Auderff. 

Monere,  see  Hortari.  Moneta,  see  Pecunia. 

Mons  ;  Jugum.  Mons  (from  minari,  eminere,) 
denotes  the  mountain  with  reference  to  its  dimension  of 
height ;  whereas  j  u  g  u  m,  with  reference  to  its  breadth 
and  length,  sometimes  as  the  uppermost  ridge,  which, 
according  as  it  is  flat  or  pointed,  is  with  yet  greater  pre¬ 
cision  called  either  dorsum  or  cacumen ,  in  opp.  to  rad¬ 
ices  montis ;  sometimes  as  a  range  of  mountains,  par¬ 
ticularly  in  an  ascending  direction,  by  which  several 
mountains  become  joined,  so  as  to  form  a  chain,  or  pife 
of  mountains,  in  opp.  to  the  mountain  itself.  Liv.  xxii. 
18.  Sub  jugo  montis  proelium  fait :  comp,  with  xli. 
18.  Petilius  adversus  Balistae  et  ~Let\  jugum,  quod  eos 
monies  perpetuo  dor  so  conjungit,  castra  habuit.  Or, 
Tac.  G.  10,  with  43,  and  Agr.  10.  Or,  Yirg.  Eel.  v. 
76,  with  Ovid,  Met.  iv.  657.  (v.  225.) 

Monstra,  see  Auguria.  Monstrare,  see  Ostendere. 

Morari,  see  Tardare. 

Morbidus,  Morbus,  see  Mger. 

Morigerari,  see  Parere.  Morosus,  see  Austerus. 

Mors  ;  Letum  ;  Nex  ;  Obitus  ;  Interitus  ;  Pe- 
rire  ;  Oppetere  ;  Demori  ;  Intermori  ;  Emori.  1. 
Mors  and  1  e  t  u  m  denote  a  natural  death  ;  mors 
(/xdpo<?)  the  usual  expression  in  a  merely  physical  sense, 
as  the  way  to  corruption,  like  Aamro?  ;  letum  (from 
\a%eLv,  Xd^ecns,)  the  select  and  solemn  expression,1^ 
the  lot  of  death,  like  oZto?  ;  whereas  nex  (from  veKpos:) 
a  violent  death,  as  the  passive  of  coedes.  2.  M  o  r  s, 


MOS 


MULCERE. 


143 


1  e  t  u  m,  n  e  x,  are  proper,  whereas  o  b  i  t  u  s  and  i  n- 
t  e  r  i  t  u  s  only  softer,  expressions.  0  b  i  ,t  u  s,  decease, 
denotes,  like  exitus ,  a  natural  death  ;  whereas  inter- 
i  t  u  s,  together  with  p  e  r  i  r  e,  usually  denotes,  like  ex - 
itium ,  a  violent  death.  Plin.  Ep.  iii.  T.  Silius  ultimus 
ex  Neronianis  consularibus  obiit ,  quo  consule  Neroy?e- 
riit.  Plaut.  Epid.  iii.  4,  56.  Malo  cruciatu  pereas , 
atque  obeas  cito.  3.  P  e  r  i  r  e  represents  death  as  de¬ 
struction  and  corruption  ;  interireas  a  vanishing, 
so  that  the  former  applies  more  to  the  body,  the  latter 
to  the  soul.  Plaut.  Capt.  iii.  5,  32.  Qui  per  virtutem 
per iit,  at  non  intent ;  that  is,  he  who  dies  a  noble 
death,  though  his  body  perishes,  still  lives  in  name  and 
posthumous  renown.  Further,  p  e  r  i  r  e  denotes  a  sud¬ 
den  and  violent  death,  particularly  by  self-murder  ;  i  n- 
t  e  r  i  r  e,  a  gradual  and  painful,  but,  it  may  be,  also  a 
peaceful,  death.  Tac.  Ann.  xv.  44.  Et  pereuntibus 
Christianis  addita  ludibria,  ut  ferarum  tergis '  contecti 
laniatu  canum  interirent.  Serv.  ap.  Cic.  Earn.  iv.  5.  Si 
quis  nostrum  interiit ,  aut  occisus  est.  4.  0  b  i  r  e 
mortem  denotes  to  die,  as  a  physical  event,  by  which 
one  ends  all  suffering  ;  whereas  oppetere  mortem 
denotes  to  die,  as  a  moral  act,  in  as  far  as  a  man,  if  he 
does  not  seek  death,  at  any  rate  awaits  it  with  firmness 
and  contempt  of  it.  5.  Demori  denotes  to  die  off, 
as  one  belonging  to  a  society,  and  thereby  to  occasion  a 
vacancy  ;  i  n  t  e  r  m  o  r  i,  to  be  apparently  dying,  to  be 
sick  of  a  lingering  disease,  like  etc^aveiv ;  e  m  o  r  i,  to 
die  entirely,  in  opp.  to  a  mere  semblance  of  life  in  mis¬ 
fortune,  slavery,  and  disgrace,  like  iravhUws  A avelv . 
Cic.  Pis.  7.  Ut  emori  potius  quam  servire  prmstaret.  (iii. 
182.) 

Mos,  see  Consuetudo.  Mostellum,  see  Spectrum. 

Mucro,  see  Acies.  Mulcajie,  see  Verberare. 

Mulcere;  Palpare.  Mulcere  (fivWecv,  fiaXa/cos) 
means  to  stroke  any  thing  in  itself  rough,  as  the  hair, 
for  instance,  in  order  to  make  it  smooth ;  thence,  figur¬ 
atively,  to  pacify  an  enraged  person,  like  /cara'^rriv ; 


144  MULCTA - MUTILARE. 

whereas  p  a  1  p  a  r  e  (gjrrjXac^dv,  ciiraXbs,')  to  stroke  any 
thing  already  smooth,  in  order  to  excite  a  pleasant  sen¬ 
sation  ;  thence,  figuratively,  to  caress  and  coax,  like 
^ r7)\a(f)dv .  (v.  109.) 

Mulcta,  see  Vindicta. 

Mulier,  see  Femina. 

Mundus,  see  Purus. 

Munifictjs,  see  Largus. 

Mtjnimenta,  see  Mums. 

Munus,  see  Donum  and  Officium. 

Murtjs  ;  Paries  ;  Mcenia  ;  Maceria  ;  Parietim  ; 
Munimenta.  1.  M  u  r  u  s  (/toipa,  fieipco,')  denotes  any 
sort  of  wall,  merely  with  reference  to  its  form,  without 
reference  to  its  use,  like  ;  paries  (7 reipco)  es¬ 

pecially  a  wall,*as  the  side  of  a  building,  or  as  a  parti¬ 
tion  to  separate  the  rooms,  like  rot^o? ;  m  oe  n  i  a  \dgv- 
vco)  the  walls  of  a  city,  as  a  defence  against  the  enemy, 
like  7rep//3oA,o9  ?  maceria,  the*  wall  of  an  enclosure, 
to  mark  the  boundaries  and  to  exclude  thieves,  the  gar¬ 
den  or  vineyard  wall,  like  S-pty/co?.  Virg.  iEn.  vi. 
549.  Mcenia  lata  videt  triplici  eircumdata  muro.  And 
Flor.  i.  4.  Vitruv.  viii.  4.  Tac.  Ann.  xv.  43.  Nero 
instituit,  ut  urbis  domus  non  communione  parietum ,  sed 
propriis  quseque  muris  ambirentur.  2.  M  uri,  moe- 
n  i  a,  etc.,  are  walls  in  a  good  condition  ;  p  a  r  i  e  t  i  n  se, 
walls  that  are  falling  into  ruins.  3.  M  oe  n  i  a  denote 
walls  as  a  defence  of  a  city  against  a  first  assault ;  m  u- 
nimenta,  the  proper  fortifications  of  fortresses  and 
camps,  which  are  of  themselves  a  bulwark  against  being 
taken  by  storm,  (v.  350.) 

Mutilare  ;  Truncare.  M  u  t  i  1  a  r  e  denotes  smaller 
mutilations,  such  as  the  breaking  off  of  horns,  the  cut¬ 
ting  off  of  a  finger,  the  nose,  etc. ;  truncare  donotes 
greater  mutilations,  such  as  the  chopping  off  of  arms, 
feet,  hands.  The  mutilata  membra  may  be  compared 
to  twfigs  and  shoots  broken  off ;  the  truncata  membra ,  to 
principal  branches  chopped  off.  (iv.  325.) 

Mutuo,  see  Vicissim. 


MUTUUM 


NECUSSARIUS. 


145 


Mutuum  dare,  see  Commodare. 
Hysteria,  see  Arcana. 


N. 


Nancisci,  see  Invenire. 

Nares,  see  Nasus. 

Nasus;  Nares.  Nasus  is  the  exterior  of  the 
nose,  as  a  prominent  part  of  the  face,  like  plv;  nares 
(mpo?)  the  interior  of  the  nose,  as  the  organ  of  smell, 
like  /jLVfcrripes.  (vi.  231.). 

Natio,  see  G-ens. 

Navigium  ;  Navis  ;  Celox  ;  Lembus  ;  Liburna  ; 
Scapiia  ;  Cymba  ;  Linter.  Navigium  is  the  most 
general  expression,  like  vessel ;  n  a  v  i  s  (mu?)  an  ordinary 
ship  for  distant  voyages  ;  celox,  lembus,  and  1  i  b  u  r- 
n  a,  are  boats  which  may  be  manned  and  armed  for  ser¬ 
vice  in  war  ;  s  c  a  p  h  a,  c  y  m  b  a,  and  linter,  are  only 
skiffs  and  wherries,  intended  merely  for  short  distances 
and  for  crossing  over  ;  s  c  a  p  h  a  and  cymba,  of  the 
broader  sort,  in  the  form  of  small  barges ;  linter, 
long  and  narrow,  like  a  canoe,  (vi.  232.) 

Necessarius  ;  Propinquus  ;  Cognatus  ;  Consan- 
guineus  ;  Affinis.  1.  Necessarius  means  any 
one  to  whom  one  is  bound  by  a  permanent  connection, 
whether  of  an  official  kind,  as  collega ,  patronus ,  cliem , 
or  of  a  private  nature,  as  familiaris,  amicus ,  like  irpo- 
arf/covres ;  propinquus,  any  one  to  whom  one  is 
bound  by  a  family  connection,  a  relation,  like  a^iarei^ 
and  erac,  as  a  species  of  cognatus  and  consani guineas , 
«  related  by  blood  ;  a  f  f  i  n  i  s,  a  relation  by  marriage,  or 
in  law,  like  KgBearg<;.  2.  Cognatio  is  the  relation¬ 
ship  by  blood  existing  among  members  of  the  same  fam¬ 
ily,  like  avvaigo ?  ;  consanguinitas,  the  relation¬ 
ship  of  nations  by  derivation  from  a  common  origin,  like 
avyy€vr)<;.  Caes.  B.  G.  vii.  32.  Hominem  summse  poten- 
tiae  et  magnae  cognationis  :  comp,  with  i.  11.  Ambarri 
m  10 


146 


NECESSE - NEGARE. 


necessarii  et  consanguinei  iEquorum.  Liv.  vii.  9.  Suet. 
CL  25.  Justin,  xviii.  5.  (v.  179.) 

Necesse  est  ;  Oportet  ;  Opus  est  ;  Debere.  1. 
Necesse  est  (amy/ca£a))  denotes  an  obligation  of 
nature  and  necessity,  like  dvdyta]  eariv  ;  oportet,  an 
obligation  of  morality  and  of  honor,  like  ;  o  p  u  s 
est  (7 ro^o?,  optare  ?)  an  obligation  of  prudence,  like 
Bel.  Cic.  Orat.  ii.  25.  Jure  omnia  defenduntur  quae 
sunt  ejus  generis,  ut  aut  oportuerit  aut  licuerit  aut  ne- 
cesse  fuerit.  Att.  iv.  6.  Si  loquor  de  republica  quod 
oportet ,  insanus  ;  si,  quod  opus  est ,  servus  existimor. 
And  xiii.  25.  Cat.  ap.  Sen.  Ep.  94.  Emo  non  quod 
opus  est ,  sed  quod  necesse  est ;  quod  non  opus  est ,  asse 
carum  est.  And  Cic.  Or.  ii.  43.  2.  Oportet  de¬ 
notes  objectly,  the  moral  claim  which  is  made  upon  any 
man  ;  debere  ( Sevea^ai ,  Seiv  ?  or,  dehibere  ?)  sub- 
jectly,  the  moral  obligation  which  any  man  is  under, 
like  o(f>ei\€Lv.  Tac.  Hist.  iv.  7.  Accusatores  etimasi 
puniri  non  oporteat ,  ostentari  non  debere.  (v.  323.) 

Nectere,  see  Ligare. 

Nefandus,  Nefarius,  see  Scelestus. 

Nefastus,  see  Delictum. 

Negare  ;  Infitiari;  Infitias  ire  ;  Denegare  ; 
Pernegare  ;  Recusare  ;  Abnuere  ;  Renuere  ;  Rep- 
udiare.  z'  1.  Negare  means  to  deny,  from  objective 
motives,  when  a  man  has,  or  professes  to  have,  the  truth 
in  view,  like  dirofyavai,  ov  (jxivat ;  whereas  i  n  f  i  t  e  r  i, 
infitiari,  and  infitias  ire,  mean  to  disown  from 
subjective  motives,  when  personal  interest  is  in  some 
way  implicated,  like  dpvela^scu.  2.  I  n  f  i  t  e  r  i  is  an 
obsolete  expression ;  infitiari  (ava-<f>arit,eLvi')  the 
usual  and  general  expression  ;  infitias  (apL<f>aaiasd} 
i  r  e  is  only  connected  with  a  negation,  and  answers  to 
the  phrase,  not  to  assent  to.  3.  N  e  g  a  t  i  0  is  a  de¬ 
nial,  merely  conveying  information  to  the  hearer  ;  per- 
negatio,  ornegitatio,  to  convince  him,  when  he 
is  incredulous  ;  denegatio,  to  get  rid  of  his  impor¬ 
tunity,  when  his  request  is  useless.  Martial,  Ep.  iv 


NEGLIGERE 


NIHIL. 


147 


82.  JVegare  jussi,  pernegare  non  jussi.  Cic.  Phil.  xi. 
8, 19.  In  quo  maximum  nobis  onus  imposuit,  asscnsero  ; 
ambitionem  induxero  in  curiam  ;  negaro  ;  videbor  suf- 
fragio  meo  tanquam  comitiis  honorem  amicissimo  dene- 
gasse.  4.  N  e  g  a  r  e  supposes  a  question  only,  whether 
actual  or  possible,  which  is  denied  ;  whereas  r  e  c  u- 
sare,  a  request  which  is  refused  ;  hence  n  e  g  a  r  e  is 
a  more  general  and  mild  expression  than  recusare;  for 
the  vegans  merely  denies  the  possibility  of  granting  what 
he  is  asked  or  requested  ;  whereas  the  recusans  also  calls 
in  question  the  justice  of  the  request,  which  he  protests 
against  as  a  threat,  or  as  an  encroachment.  Hence  n  e- 
gare,  denegare,  are  more  used  in  private  transac¬ 
tions;  recusare,  in  public  affairs.  5.  Nega- 
r  e  and  recusare  take  place  by  means  of  words 
and  speeches  ;  a  b  n  u  e  r  e  and  r  e  n  u  e  r  e,  mostly  by 
signs  and  gestures  ;  a  b  n  u  e  r  e,  by  waving  a  person 
from  one  with  the  hand,  like  dirovevw  ;  r  e  n  u  e  r  e,  by 
drawing  back  the  head,  like  dvavevw.  6.  Abnuere 
is  a  more  friendly,  renuere  a  haughtier  manner  of 
denying.  7.  Recusare  refers  to  an  object  which 
is  considered  as  a  burden,  and  claims  resignation,  in 
opp.  to  suscipere ,  Suet.  Ner.  3  ;  whereas  repudiare 
(from  repedare  ?)  refers  to  an  object  which  is  consid¬ 
ered  as  a  good,  and  promises  profit  or  pleasure,  in  opp. 
to  assumere.  Cic.  Orat.  62.  Cic.  Fin.  i.  10,  33. 
Saepe  eveniet  ut  et  voluptates  repudiandce  sint,  et  mo- 
lestia  non  recusanda.  (iv.  40.) 

Negligere.  see  Spernere ,  Nemus,  see  Silva. 

Nepos,  see  Prodigus.  Nequaquam,  s.  Neutiquam. 

Nequidquam,  see  Frustra.  Nequitia,  see  Malitia . 

Nescius,  see  Cognitio. 

Neutiquam  ;  Nequaquam,  ;  Minime.  Neutiquam 
means,  in  no  case,  in  opp.  to  utique  ;  nequaquam, 
by  no  means  ;  minime,  not  in  the  least. 

Nex,  see  Mors. 

Niger,  see  Teter . 

Nihil  agere,  see  Vacare. 


148 


NIHIL  —  N0VT7S. 


Niiiil  est  ;  Nihili  est  :  Nullus  est.  Nihil  e  s  t 
denotes  the  entire  want  of  virtue  and  efficacy ;  as,  he 
is  good  for  nothing ;  whereas  nihili  est,  the  entire 
want  of  value  and  usefulness,  as  he  is  of  no  use  ;  lastly, 
nullus  est,  the  negation  of  existence  in  general,  as 
it  is  all  over  with  him.  (i.  56.) 

Nitere,  see  Lucere.  Niti,  see  Fulciri. 

Nobilis,  see  Celeber.  Nocens,  see  Culpa. 

Nominare  ;  Nuncupare  ;  Vocare  ;  Appellare. 
Nominare  and  nuncupare  mean,  to  call  any¬ 
body  by  his  name ;  nominare,  to  call  him  by  the 
name  which  he  already  possesses  ;  nuncupare,  to 
give  a  name  to  an  object  that  has  hitherto  been  without 
a  name  ;  whereas  appellare  and  vocare  mean  to 
designate  a  person  by  any  name,  title,  or  appellation 
belonging  to  him.  (v.  105.) 

•  Nonnunquam  ;  Interdum  ;  Aliquando.  Nonnun- 
q  u  a  m,  sometimes  in  opp.  to  nunquam  and  semper ,  ap¬ 
proximates  to  the  meaning  of  scBpius ,  like  ecfe'  ore ; 
interdum,  at  times,  is  in  opp.  to  crebro ,  and  approx¬ 
imates  to  the  meaning  of  rarius ,  like  ivlore ;  lastly,  a  1- 
iquando,  now  and  then,  is  in  opp.  to  semel ,  and  approx¬ 
imates  to  the  meaning  of  prope  nunquam ,  like  ttotL 
The  interdum  facta  denotes  actions  repeated  at  consid¬ 
erable  intervals  of  time  ;  the  nonnunquam  facta ,  ac¬ 
tions  repeated  at  shorter  intervals  ;  the  aliquando  facta , 
actions  repeated  at  very  distant  intervals  of  time.  Cic. 
Sext.  54.  Comitiorum  et  concionum  significationes  in¬ 
ter  dum  verae  sunt,  nonnunquam  vitiatoe  et  corruptae. 
And  Acad.  i.  7.  Off.  ii.  18.  Brut.  67.  Mur.  80.  (iv. 
273.) 

Notare,  see  Animadvertere. 

Notitia,  see  Cognitio. 

Novissimus,  see  Fxtremus. 

Novus  ;  Recens  ;  Novicius.  1.  N  o  v  u  s  means 
new,  as  that  which  did  not  exist  in  former  times,  in  opp. 
to  antiquus ,  like  veos  ;  whereas  r  e  c  e  n  s  (from  can- 
dere)  new,  as  one  that  has  not  long  been  in  existence, 


NOXIA  —  OBJICERE. 


149 


in  opp.  to  veins.  Cic.  Yerr.  ii.  2.  Mur.  T.  16.  Tusc. 
iv.  IT.  Tac.  Ann.  ii.  88.  iv.  12.  Colum.  vi.  12;  like 
kcuvos.  2.  Novus  denotes  new,  indifferently ;  nov- 
i  c  i  u  s  (from  vea%)  with  the  accessory  notion  of  being 
a  novice,  who  must  accustom  himself,  or  be  instructed 
by  others,  before  he  is  qualified  for  something,  in  opp. 
to  vetustus ?  (iv.  95.) 

Noxia,  Noxius,  see  Culpa. 

Nullus  sum,  see  Nihil  sum. 

Numen  ;  Deus  ;  Divus  ;  Semo  ;  Heros.  N  u- 
m  e  n  (7 rvevga)  in  a  wider  sense  is  any  divine  being,  like 
Balficov ;  in  a  narrower  sense  it  is  used  as  a  species  of 
Deus ,  or  ancient  Divus ,  Aeo? ;  and  for  semideus ,  a 
half-god  ;  or  semo ,  a  half-man ;  for  which  last,  besides 
the  foreign  word heros,  numen  also  is  used.  Plin.  Pan. 
2,8.  Nusquam  ut  deo ,  nusquam  ut  numini  blandimur. 
(vi.  239.) 

Nummus,  see  Pecunia. 

Nunc-nunc,  see  Modo-modo. 

Nuncupare,  see  Nominare. 

Nuper ;  Modo.  Nuper  ( veov ,  7 rept)  means  sev¬ 
eral  days,  months,  also,  years  since,  lately,  like  vewarl ; 
whereas  m  0  d  0,  a  few  moments  since,  just  now,  like 
apTL.  Cic.  Verr.  iv.  8,  6.  Nuper  homines  nobiles 
ejusmodi ;  sed  quid  dico  nuper?  imo  vero  modo  ac  plane 
paulo  ante  vidimus.  Tusc.  i.  24.  Quanta  memoria  fuit 
nuper  Charmadas !  quanta  qui  modo  fuit  Scepsius  Met- 
rodorus ! 

Nuptre,  see  Conjugium. 

Nutare,  see  Labare. 

Nutrire,  see  Alere. 

0. 

Obambulare,  see  Amhulare.  Obedire,  see  Parere. 

Obesus,  see  Pinguis.  Obex,  see  Sera. 

Objicere  ;  Exprobrare.  0  b  j  i  c  e  r  e  means  to 


150 


OBITUS  —  OBSCURUM. 


charge  a  person  with  something,  from  which  he  must 
vindicate  himself  as  against  an  accusation  ;  whereas 
exprobrare  means  to  upbraid  a  person  with  some¬ 
thing,  which  he  must  let  remain  as  it  is.  The  objici - 
ens  will  call  a  person  to  account ;  the  exprobrans  only 
put  him  to  the  blush,  (iv.  198.) 

Obitus,  see  Mors . 

Oblectatio  ;  Delectatio.  Oblectatio  (from 
akeyeiv  ?)  is  a  pleasant  occupation,  conversation,  amuse¬ 
ment,  which  disperses  ennui,  and  confers  a  relative 
pleasure ;  whereas  delectatio  is  a  real  delight, 
which  procures  positive  enjoyment,  and  confers  absolute 
pleasure.  Cic.  Orat.  i.  26.  In  iis  artibus,  in  quibus 
non  utilitas  quaeritur  necessaria,  sed  animi  libera  quae- 
dam  oblectatio.  And  Ep.  Q.  Fr.  ii.  14.  Satis  commode 
me  oblectabam :  comp,  with  Earn.  ix.  24.  Magna  te 
delectatione  et  voluptate  privavisti.  Or,  Suet.  Dom. 
21.  with  Aug.  29.  Plin.  Ep.  iv.  14.  with  iv.  8.  (v. 
10.) 

Obligare,  see  Ligare. 

Obliquus,  see  Transversus. 

Oblitus,  see  Delibatus. 

Obscurum  ;  Tenebrag  ;  Caligo  ;  Tenebricosus  : 
Opacus  ;  Umbrosus.  1.  Obscurum  ( cr/corepov ) 
denotes  darkness  as  an  obstruction  of  light,  like  cr/coro?. 
in  opp.  to  illustre.  Auct.  ad  Her.  iii.  1-9,  32.  Plin. 
Pan.  69;  whereas  tenebrae  ( hvotyepcd )  as  the  ab¬ 
sence  of  light,)  like  £o<£o?,  /cvecpas,')  in  opp.  to  lux. 
Cic.  Ep.  ad  Q.  Er.  i.  2  ;  lastly,  caligo  (from  celare) 
as  the  positive  opposite  to  light  and  brightness,  like 
Caligo  denotes  a  greater  degree  of  dark¬ 
ness  than  tenebrce ;  tenebrae  than  obscuritas;  ob- 
scuritas  than  opacum  and  umbrosum.  Cic.  Acad 
iv.  23,  72.  Sensus  quidem  non  obscuros  facit  sed  ten- 
ebricosos.  Plin.  Ep.  vii.  21.  Cubicula  obductis  velis 
opaca ,  nec  tamen  obscura  facio.  Tac.  H.  ii.  32.  Sen- 
atum  et  populum  nunquam  obscurari  nomina,  etsi  ali 
quando  obumbrentur.  Hence,  figuratively,  obscurus 


OBSECRARE -  ODIUM. 


151 


denotes  only  an  insignificant  person,  of  whom  nobody 
takes  notice  ;  whereas  tenebricosus  something  pos¬ 
itively  bad,  which  seeks  darkness  that  it  may  remain  un¬ 
observed.  2.  0  p  a  c  u  s  denotes  shady,  with  reference 
to  a  pleasant  and  beneficial  coolness,  in  o.pp.  to  apertus 
and  apricus ,  like  evaraos ;  whereas  umbrosus  (um¬ 
bra,  dgavpo^j)  implies  a  depth  of  shade  approaching  to 
darkness,  like  ovaoet?.  (iii.  168.) 

Obsecrare,  see  Rogare . 

Obsecundare  and  Obsequi,  see  Parere. 

Observare,  see  Vereri.  Obstinare,  s.  JDestinare. 

Obstinatio,  s.  Pervicacia.  Obstringere,  s. Ligare. 

Obtemperare,  see  Parere.  Obtestari,  see  Rogare. 

Obtingere,  see  Accidere.  Obtrectatio,  s .Invidia. 

Obtruncare,  s.  Interjicere.  Obtutus,  see  Invidia. 

Obvenire,  see  Accidere. 

Occasio  ;  Opportunitas  ;  Potestas  ;  Copia  ;  Fa- 
cultas.  Occasio  and  opportunitas  are  the  op¬ 
portunities  which  fortune  and  chance  offer ;  occasio, 
the  opportunity  to  undertake  something  in  a  general 
sense,  like  Kcupos ;  opportunitas,  the  opportunity 
to  undertake  something  with  facility  and  Che  probability 
of  success,  like  eufcatpia ;  whereas  potestas  and  c  o- 
p  i  a  are  opportunities  offered  by  men,  and  through 
their  complaisance ;  potestas  denotes  the  possibility 
of  doing  something  with  legal  authority;  copia  the 
possibility  of  doing  something  with  convenience  ;  lastly, 
f  a  c  u  1 1  a  s,  as  the  most  general  expression,  the  possi¬ 
bility  to  do  something  in  a  general  sense. 

Occidere,  see  Interjicere. 

Occulere,  see  Celare. 

Oculi,  see  Facies. 

Odium  ;  Invidia  ;  Inimicitia  ;  Simultas.  1.  0  d  i- 
u  m  and  invidia  denote  the  feeling  of  aversion  ;  i  n- 
i  m  i  c  i  t  i  a  and  simultas,  the  exterior  state  arising 
from  this  feeling.  2.  Invidia  has  a  negative  char¬ 
acter,  like  disaffection,  like  Svavoia ,  and  is  a  temporary 
feeling,  in  opp.  to  gratia  or  favor ;  whereas  odium 


ODORARI - OLERE. 


lf>2 


« 


(from  ohvcracfXai)  has  a  character  thoroughly  positive, 
like  hatred,  /ucro?,  and  is  a  deep-rooted  feeling,  in  opp. 
to  amor.  Plin.  Pan.  68,  7.  Hence,  in  v  i  d  i  a  is  the 
beginning  of  odium.  I  n  v  i  d  i  a  has  merely  persons  ; 
odium,  persons  and  things  for  its  objects.  Tac.  Ann. 
ii.  56.  Armenii  .  .  .  saepius  discordes  sunt,  adversus 
Romanos  odio,  et  in  Parthum  invidia.  xiii.  15.  Nero 
intellecta  invidia  odium  intendit.  Plin.  Pan.  84,  2. 
Exardescit  invidia,  cujus  finis  est  odium.  3.  Inimi- 
c  i  t  i  a  denotes  any  enmity  which  has  its  foundation  in 
antipathy  or  disagreement,  like  Svcr/aeveia,  e^pa  ; 
whereas  s  i  m  u  1 1  a  s  (o/xaXor^?)  denotes  a  political  en¬ 
mity,  which  has  its  foundation  in  rivalship,  like  tyikovei - 
Kia.  Suet.  Yesp.  6.  Simultas  quam  ex  aemulatione 
non  obscurae  gerebant.  (iii.  73.) 

Odorari,  Odorus,  see  Olere. 

Offendere,  see  Lcedere. 

Offensio,  see  Contwndia. 

Officium  ;  Munus.  0  f  f  i  c  i  u  m  means  an  employ¬ 
ment,  as  imposing  a  moral  obligation,  undertaken  from 
conscientious-feelings  ;  m  u  n  u  s,  as  imposing  a  political 
obligation,  undertaken  merely  as  a  charge  or  office. 
Cic.  Mur.  35.  Haec  sunt  officia  necessariorum,  commoda 
tenuiorum,  mania  candidatorum.  (v.  352.) 

Olere  ;  Olfacere  ;  Fragrare  ;  Odorari  ;  Olidus  ; 
Odorus  ;  Redolere  ;  Perolere.  1.  Odor  and 
olere  ( oScoSa )  denote,  objectively,  the  smell  which  a 
thing  has  in  itself,  in  opp.  to  sapor ,  etc.,  like  007x77; 
whereas  o  1  f  a  c  t  u  s  and  olfacere  denote,  subject¬ 
ively,  the  sensation  caused  by  this  smell,  or  the  sense 
of  smell,  in  opp.  to  gustus ,  etc.,  like  oa^>p7]aL<;.  2. 

Olere  means  to  smell,  in  opp.  to  being  without  smell, 
and  especially  denotes  a  rank  and  bad  ^mell ;  whereas 
fragrare  (from  ^pe^etv)  denotes  a  good  smell. 
Redolere  and  perolere  are  used  as  frequenta 
tives ;  redolere  denotes  a  strong  smell  in  an  indiffer 
*. nt  sense  ;  perolere,  a  penetrating  smell,  in  a  bad 
sence.  3.  Olfactusisa  smell,  as  far  as  it  is  an  in- 


*  OLETUM - OPERA.  153 

voluntary  effect  of  the  sense  of  smell ;  odoratu  s,  as 
far  as  it  is  an  intentional  exertion  of  that  sense.  4. 
0  1  f  a  c  e  r  e,  to  smell,  is  of  a  passive  nature,  like  au- 
dire,  the  smell  mounting  up  to  the  nose  of  itself ;  odo- 
r  a  r  i,  to  smell  at,  to  sniff,  pcvgXarelv ,  is  of  an  active 
nature,  like  auseultare,  the  man  drawing  up  the  smell 
into  his  nose  of  himself.  Olfaciens  sentit  odorem,  odo- 
rans  captat.  5.  0  1  i  d  u  s  denotes  smelling,  and  partic 
ularly  with  a  bad  smell ;  o  d  o  r  u  s,  with  a  good  smell. 
Hence,  bene  olidus  denotes  merely  the  negative  of 
a  stench  ;  o  d  o  r  u  s,  a  positive  good  smell  ;  and  the  an 
tiquated  word  o  1  o  r  denoted  a  stench,  like  oletum  ;  but 
odor  denotes  only  a  smell,  (iii.  131.) 

Oletum,  see  Lutum. 

Oleacere,  Olidus,  see  Olere. 

Omina,  see  Auguria. 

Omittere,  see  Intermittere ,  Mittere,  and  Relinquere. 

Omnes,  see  Quisque.  Omnino,  see  Plane. 

Onus,  see  Moles.  Opacus,  see  Obscurum. 

Opem  ferre,  see  Aaxiliurn. 

Opera  ;  Labor  ;  Industria  ;  Gna vitas  ;  Assidu- 
ITAS  ;  Diligentia.  1.  Opera  (from  7 repay,  irpda- 
aeiv,')  denotes  activity  without  intense  exertion,  as 
merely  doing,  or  turning  one’s  hand  to,  something,  in 
opp.  to  momentary  inactivity  ;  and  also  in  opp.  to  think¬ 
ing,  speaking,  advising,  like  epyacrla ;  whereas  labor 
denotes  strenuous  exertion,  which  is  followed  by  fatigue, 
labor,  in  opp.'  to  pleasure,  like  ttovos.  Plaut.  Aul.  iii. 
3.  7.  Opera  hue  est  conducta  vestra,  non  oratio  :  comp, 
with  Bacch.  iii.  6,  11.  Cic.  Rep.  i.  9.  Otiosiorem  ope¬ 
ra  quam  animo.  Liv.  xxii.  22.  Ut  opera  quoque  im- 
pensa  consilium  adjuvem  meum.  And  Liv.  v.  4.  La¬ 
bor  voluptasque  dissimillima  natura,  societate  quadam 
naturali  inter  se  sunt  conjuncta  :  comp,  with  Cic.  Mur. 
35.  Plin.  Ep.  ix.  10.  Senec.  Tranq.  2.  2.  I  d  u  s  t  r  i  a, 
g  n  a  v  i  t  a  s,  and  s  e  d  u  1  i  t  a  s,  denote  activity  as  an 
habitual  quality,  in  opp.  to  the  love  of  idleness  ;  i  n- 
d  u  s  t  r  i  a,  of  an  elevated  sort,  the  impulse  to  activity 


154 


OPERAS 


ORBIS. 


that  animates  the  hero  or  the  statesman,  in  opp.  to  iy- 
navia ,  gnavitas  ('yevvcuorrjs')  of  a  useful  sort,  the  dili¬ 
gence  of  ordinary  men,  and  of  the  industrious  citizen ; 
s  e  d  u  1  i  t  a  s  (sine  dolore)  an  activity  that  shows  itself 
in  small  matters,  often  even  of  a  comic  sort,  the  inde¬ 
fatigable  bustling  of  the  busy  housewife,  of  the  good- 
natured  nurse,  of  any  one  who  pays  officious  court  to 
another.  Colum.  xii.  praef.  8.  Ut  cum  forensibus  nego- 
tiis  matronalis  sedulitas  industrice  rationem  parem  face- 
ret.  8.  Assiduitas  and  diligentia  denote  in¬ 
dustry  ;  assiduitas  (from  sedere)  like  crvvkyeia , 
more  in  an  extensive  sense  with  continued  and  uninter¬ 
rupted  efforts ;  diligentia,  (aK&yeiv)  more  in  an  in¬ 
tensive  sense,  with  careful  and  close  application,  in  or¬ 
der  to  attain  the  end  of  one’s  industry.  4.  S  t  u  d  iu  m 
denotes  inclination  and  love  towards  the  object  of  one’s 
industry,  and  an  inward  impulse,  (i.  111.) 

OpERiE,  see  Mercenarii.  Opes,  see  Divitice. 


Opimus,  see  Ping uis. 
Opinio,  see  Sententia . 
Oportet,  see  Necesse  est. 
Oppetere,  see  Mors. 
Opprimere,  s.  Vincere. 


Opieex,  see  Faber. 

Opinari,  see  Censere. 

Opitulari,  see  Auxilium. 

Opperiri,  see  Manere. 

Opportunitas,s.  Occasio. 

Opprobrium,  s.  Ignominia.  Optare,  see  Velle. 

Optimates,  see  Primores.  Opulentia,  see  Pivitice. 

Opus  est,  see  Necesse  est.  Opus,  see  Agere. 

Ora,  see  Margo  and  Ripa.  Orare,  see  Rogare. 

Oratio,  see  Sermo. 

Orbis  ;  Circulus  ;  Gyrus.  0  r  b  i  s  (from  pat/3o<;) 
denotes  a  circular  motion,  and  the  periphery  described 
by  it ;  whereas  circulus  denotes  a  circular  level ; 
lastly,  gyrus  (from  7 upo?)  a  curved,  and  especially  a 
serpentine  line.  The  phrase  in  orbem  cons  is  ter  e  could 
not  be  changed  into  in  circulum ,  and  a  limited  social 
circle,  circulus,  could  not  be  expressed  by  orbis.  Tac. 
G.  6.  Equi  nec  variare  gyros  nostrum  in  modum  docen- 
tur  ;  in  rectum  aut  uno  flexu  dextros  agunt,  ita  conjuncto 
orbe  ut  nemo  posterior  sit.  (v.  182.) 


0RDIRI - PAiNE. 


155 


Ordiri,  see  Incipere.  Ordo,  see  Series . 

Ore^e,  see  Frenum.  Ornare,  see  Gornere. 

Ornatus,  see  Prasditus.  Os,  see  Facies. 

Osculum ;  Suavium  ;  Basium.  Osculum  is  a 
friendly  ;  suavium,  a  tender ;  basium,  an  ardent 
kiss.  (vi.  251.) 

OSTENDERE  ;  MONSTRARE  ;  DECLARARE.  0  S  t  e  n- 
d  e  r  e  means  to  show,  as  far  as  one  makes  something 
observable,  lets  it  be  seen,  and  does  not  keep  it  secret, 
like  < prjvcu ,  eptyavlaaL ;  monstrare  (intensive  from 
fiatfbaveiv)  means  to  show,  as  far  as  one  imparts  infor¬ 
mation  thereby  ;  lastly,  declarare,  to  make  evident, 
as  far  as  one  makes  a  thing  clear,  and  dispels  doubt,  like 
hrjk&acu.  *  ' 

Ostenta,  see  Auguria.  Ostentatio,  see  Jactatio. 
*  Ostium  ;  Janua  ;  Fores  ;  Valv^:.  Ostium  and 
j  a  n  u  a  denote  the  door,  as  the  opening  through  which 
one  goes  in  and  out ;  o  s  t  i  u  m,  as  the  most  general  ex¬ 
pression  for  any  door,  like  ;  j  a  n  u  a,  as  a  partic¬ 
ular  expression  only  for  a  house- door  ;  whereas  fores 
and  v  a  1  v  m  denote  the  leaves  of  a  door,  which  serve 
to  close  the  opening  ;  f  o  r  e  s,  of  ordinary  doors,  like 
;  v  a  1  v  ae,  of  stately  buildings  and  temples,  as 
double  or  folding  doors.  Tac.  Ann.  xiv.  8.  Anicetus 
refracta  janua  obvios  servorum  adripit,  donee  ad  fores 
cubiculi  veniret.  (v.  214.) 

Otiari,  see  Vacare. 

Otium  ;  Pax  ;  Concordia.  0  t  i  u  m  (auerto?,  av- 
t&)?,)  denotes  quiet  times  in  general,  as  a  species  of  pax 
(7rr)%ai),  with  reference  to  foreign  relations  ;  concor- 
d  i  a,  with  reference  to  internal  relations,  (v.  246.) 


P. 

PiEDOR,  see  Lutum. 

PiENE  :  Prope  ;  Fere  ;  Ferme.  P  ae  n  e  and  p  r  o  p  e 
serve  to  soften  an  expression  that  is  much  too  strong, 


156 


PjESTUS  —  PA  III  LIS. 


and  as  a  salvo  to  an  hyperbole ;  p  m  n  e,  in  opp.  to 
plane ,  is  translated  ‘almost;’  prope,  ‘nearly;’ 
whereas  fere  and  f  e  r  m  e  serve  only  as  a  salvo  to  the 
accuracy  of  an  expression,  like  ‘  about.’ 


PiESTUS,  see  Strabo. 
Palari,  see  Err  are. 
Palus,  see  Lacuna. 
Pandus,  see  Curvus. 
Paratus,  see  Instructus. 


Pa  lam,  see  Aperire. 
Palpari,  see  Mulcere. 
Palus,  see  Stipes. 
Par,  see  JEquus. 
Parere,  see  Creare. 


Parere  ;  Obedire  ;  Dicto  audientem  esse  ;  Ob- 
sequi  ;  Obsecundare  ;  Morigerari  ;  Obtemperare. 

Parere,  obedire  and  dicto  audientem 
esse,  denote  obedience  as  an  obligation,  and  a  state  of 
duty  and  subjection;  parere,  in  a  lower  relation,  as 
that  of  a  servant  to  his  master,  a  subject  to  his  sover¬ 
eign,  in  opp.  to  imperare ,  Cic.  Fam.  ix.  25  ;  obedire^ 
oboedire,  in  a  freer  relation,  as  that  of  an  inferior  to 
his  superior,  of  a  citizen  to  the  law  and  magistrate ; 
dicto  audientem  esse,  in  a  relation  of  the  great¬ 
est  subordination,  as  that  of  a  soldier  to  his  general, 
as  to  obey  orders  ;  whereas  obsequi,  obsecun¬ 
dare,  obtempe  rare,  and  morigerari,  as  an 
act  of  free  will.  The  obsequens  and  obsecundans  obey 
from  love  and  complaisance,  showing  their  readiness  to 
obey  ;  the  morigcrans  and  obtemperans ,  from  persuasion, 
esteem,  or  fear,  evincing  their  conformity  to  another’s 
will.  Hirt.  B.  Afr.  51.  Jubse  barbaro  potius  obedien - 
tem  fuisse  quam  nuntio  Scipionis  obtemperasse.  Cic. 
Cmc.  18.  Man.  16.  Tac.  H.  ii.  14.  Parata  non  arma 
modo  sed  obsequium  et  parendi  amor  ;  that  is,  readiness 
to  obey,  from  respect  and  love  to  the  general,  and  from 
taking  a  pleasure  in  obedience,  from  a  feeling  that  with¬ 
out  order  and  subordination  their  cause  could  not  be 
upheld.  Cic.  Orat.„  71.  Dum  tibi  roganti  voluerim  ob¬ 
sequi  ;  comp,  with  Fam.  ix.  25.  Obtemperare  cogito 
prmceptis  tuis.  (v.  271.) 

Paries,  Parietinae,  see  Murus . 

Parilis,  see  AEquus. 


PARMA  —  PARVUS. 


157 


Parma,  see  Scutum. 

Pars  ;  Portio.  Pars  (from  Trelpco)  denotes  a  part, 
with  reference  to  a  whole  ;  whereas  portio,  a  part  or 
share  with  reference  to  a  possessor.  Plin.  H.  N.  xi.  15. 
iEstiva  mellatione  decimam  partem  apibus  relinqui  pla¬ 
cet,  si  plenm  fuerint  alvi;  si  minus,  pro  rata  portione. 
(iv.  148.) 

Partes  ;  Factio.  Partes  denote  the  party,  which 
is  formed  of  itself  bj^difference  of  principles  and  inter¬ 
ests  ;  whereas  factio  (from  acprjKoa)')  the  clique  of 
partisans,  formed  by  narrow  differences  of  the  members 
of  a  party  with  each  other,  and  who  act  together  with  a 
blind  party-spirit,  in  order  necessarily  and  by  force  to 
give  the  upper  hand  to  their  own  cause.  Sail.  Jug.  31. 
Inter  bonos  amicitia,  inter  malos  factio  est. 

*  Particeps,  see  Sacius. 

Participare,  see  Impertire . 

Partiri,  see  Dividere. 

Parumper  ;  Paulisper.  Parumper  means  in  a 
short  time  ;  paulisper,  during  a  short  time.  Hence 
acts  of  the  mind  are  particularly  in  construction  with 
parumper;  act3  of  the  body,  with  paulisper ;  for  with 
the  former  is  necessarily  connected  the  glance  at  the  fu¬ 
ture,  which  lies  in  parumper  ;  in  paulisper ,  duration  of 
time  only  is  considered  ;  for  example,  we  use  the  ex¬ 
pression  paulisper  morari.  but  parumper  dubitare.  (i. 
145.) 

Parvus  ;  Minutus  ;  Exiguus  ;  Pusillus.  Par 
v  u  s  and  minutus  denote  littleness,  quite  indifferently, 
and  in  a  purely  mathematical  sense,  without  any  acces¬ 
sory  notion  ;  parvus  (7 ravpof)  a  natural  and  intrinsic 
littleness,  in  opp.  to  magnus ,  like  /u/cpos ;  minutus 
(/mvv^co)  an  artificial  and  fabricated  littleness  ;  whereas 
exiguus  and  pusillus  with  a  contemptuous  acces¬ 
sory  notion  ;  exiguus  from  (egere)  in  a  pitiable 
sense,  as  paltry  and  insignificant,  in  opp.  to  ampins. 
Plane,  ap.  Cic.  Fam.  x.  24 ;  or  in  opp.  to  grandis , 
Quintil.  xi.  15 ;  but  pusillus  (i/aXo?  ?)  in  a  ludi- 

N 


158 


PASCERE - PAUPERTAS. 


crous  sense,  as  petty,  nearly  in  opp.  to  ingens ,  like 
(v.  28.) 

Pascere,  see  Alimenta. 

Passi  ;  Prolixi  ;  Sparsi.  P  a  s  s  i  c  a  p  i  1 1  i  de¬ 
notes  loose  hair,  in  opp.  to  cohibiti  nodo  ;  whereas  pro¬ 
lixi  c  a  p  i  1 1  i  denotes  hair  suffered  to  hang  down,  in 
opp.  to  religati  in  verticem  ;  lastly,  sparsi  capilli 
denotes  dishevelled  hair,  in  opp.  to  pexi.  (vi.  258.) 

Passus,  see  Gradus.  # 

.  Patefacere,  see  Aperire. 

Paternus  ;  Patrius.  Paternus  denotes,  like 
TrarpMos,  what  belongs  to  a  father,  and  is  derived  from 
him,  like  paternal ;  whereas  patrius,  what  belongs  to 
and  is  derived  from  one’s  ancestors  or  native  country, 
like  irdrpLos. 

Paulatim  ;  Sensim  ;  Gradatim  ;  Pedetentim. 
P  a  u  1  a  t  i  m  and  sensim  represent  gradual  motion 
under  the  image  of  an  imperceptible  progress  ;  p  au¬ 
la  t  i  A,  by  little  and  little,  in  opp.  to  semel ,  at  once, 
.  Sen.  Q.  N.  ii.  8.  Coel.  Aurel.  Acut.  ii.  3T  ;  sensim, 
( dveaipm )  imperceptibly  in  opp.  to  repente ;  Cic.  Off. 
i.  33.  Suet.  Tib.  11 ;  —  whereas  gradatim  and 
pedetentim,  under  the  image  of  a  self-conscious  pro¬ 
gress  ;  gradatim,  step  by  step,  like  {3d$rjv ,  in  opp. 
to  cursim ,  saltuatim ,  etc.  ;  whereas  pedetentim 
denotes  at  a  foot’s  pace,  in  opp.  to  curru ,  equo)  volatu , 
velis.  (iii.  97.) 

Paulisper,  see  Parumper. 

Paupertas  ;  Inopia  ;  Egestas  ;  Mendicitas.  Pau¬ 
per  t  a  s  (redupl.  of  parum)  denotes  poverty  only  as 
narrowness  of  means,  in  consequence  of  which  one  must 
economize,  in  opp.  to  dives ,  Cic.  Parad.  6.  Quintil.  v. 
10,  26,  like  nrevia ;  whereas  inopia  and  egestas 
denote  galling  poverty,  in  consequence  of  which  one  suf¬ 
fers  want,  and  has  recourse  to  shifts ;  inopia,  like 
di Topia,  objectively,  as  utterly  without  means,  so  that 
one  cannot  help  one’s  self,  in  opp.  to  copia  or  opulen- 
tia;  Cic.  Parad.  6.  Sen.  Yit.  B.  15.  Tac.  Hist.  iii.  6; 


rAVIRE - PECUS. 


159 


e  g  e  s  t  a  s,  like  evheia,  subjectively,  as  penury,  when  a 
man  feels  want,  in  opp.  to  abundantia ;  lastly,  mendi- 
c  i  t  a  s  (from  gahi^eiv,')  as  absolute  poverty,  in  conse¬ 
quence  of  which  one  must  beg,  like  i TTwyeia.  The  pau¬ 
per  possesses  little  enough  ;  the  inops  and  egenus ,  too 
little  ;  the  mendicus ,  nothing  at  all.  In  the  kingdom 
of  Plutus,  according  to  the  order  of  rank,  the  pauperes 
would  occupy  the  middle  station,  who  must  live  the  life 
of  citizens,  and  economize ;  the  inopes  and  egeni ,  if 
not  in  a  state  of  overwhelming  necessity,  would  occupy 
the  station  of  the  poor,  who  live  from  hand  to  mouth, 
and  must  occasionally  starve  ;  the  mendici ,  the  station 
of  the  beggars,  who,  without  property  of  any  sort,  or 
the  means  of  earning  it,  live  on  alms.  Cic.  Parad.  6. 
Istam  paupertatem  vel  potius  egestatem  et  mendicita- 
tem  tuam  nunquam  obscure  tulisti.  Sen.  Ep.  IT.  50. 
Ovid,  Rem.  748.  Suet.  Gr.  11.  Yixit  in  summa  pau- 
perie ,  et  paene  inopia.  Plin.  Ep.  iv.  18.  Inopia  vel 
potius,  ut  Lucretius  ait,  egestas  patrii  sermonis.  Cic. 
Inv.  i.  47.  Propter  inopiam  in  eg  estate  esse.  (iii. 
111.) 

Pavire,  see  Verberare.  Pax,  see  Otium. 

Peccatum,  see  Delictum.  Peculari,  see  Vastare. 

Peculiaris,  see  Privus, 

Pecunia  ;  Nummus  ;  Moneta.  P  e  c  u  n  i  a  (from 
7 rayyvw)  is  money,  as  a  collective  expression  ;  num¬ 
mus  ( vopugos )  a  piece  of  money,  in  reference  to  its 
value  and  currency  ;  moneta,  a  coin  in  reference  to 
its  coinage  and  appearance,  (vi.  240.) 

Pecus  ;  Jumentum  ;  Armentum  ;  Grex.  1.  P  e- 
c  u  s,  p  e  c  0  r  i  s,  is  the  most  general  expression  for 
domestic  beasts;  jumenta  and  armenta  denote  the  lar¬ 
ger  sort,  bullocks,  asses,  horses  ;  pecus,  pecud  is 
(from  the  Goth,  faihu)  the  smaller  sert,  swine,  goats,  and 
especially  sheep.  2.  Jumenta  denotes  beasts  used  in 
drawing  carriages,  bullocks,  asses, Jiorses  ;  armenta 
(dpogara')  beasts  used  in  ploughing,  oxen  and  horses, 
with  the  exclusion  of  cows,  pack-asses,  riding-horses, 


160 


PECUS - PERDERE. 


etc.,  which  are  neither  fit  for  drawing  carriages,  nor  for 
the  plough.  3.  As  a  singular  and  collective  noun,  a  r- 
m  e  n  t  u  m  denotes  a  herd  or  drove  of  the  larger  cat¬ 
tle,  like  d<ye\rj ;  g  r  e  x  (from  dyetpco')  a  herd  or  flock  of 
the  smaller  animals,  like  7 ro[fivrjt  7 tmv.  Plin.  Ep.  ii.  16. 
Multi  greges  ovium,  multa  ibi  equorum  boumque  armenta 
(iv.  298.) 

Pecus,  see  Animal.  Pedetentim,  see  Paulatim. 

Pedica,  see  Vincula.  Pejerare,  see  Perlucidus. 

Pejor,  see  Deterior.  Pelagus,  see  Mare. 

Pellegere,  Pellicere,  see  Perlucidus. 

Pellex  ;  Concubina  ;  Meretrix  ;  Scortum.  1. 
P  e  1 1  e  x  and  the  foreign  word  p  a  1 1  a  c  a  (7 raWa/crj, 
TrapaXe'yecr^aL,')  mean  the  bed-fellow  of  a  married 
man  with  reference  to  his  wife,  and  in  opp.  to  her,  as 
her  rival ;  whereas  concubina  means  any  bed-fel¬ 
low,  without  further  limitation  than  that  she  does  not 
live  in  a  state  of  lawful  wedlock.  Suet.  Cses.  49.  Pel- 
licem  regime  Dolabella  Caesarem  dixit :  comp,  with  Ner. 
44.  Concubinas ,  quas  secum  educeret.  2.  Pellex 
and  concubina  are  bound  to  one  man  ;  meretrix, 
scortum,  lupa,  prostibulum,  are  common  pros¬ 
titutes.  3.  The  meretrices  and  sc  or t a  are  not 
so  low  as  lupce,  prostibula.  They  exercise  some  choice 
and  selection,  and  support  themselves  by  the  work  of 
their  own  hands,  from  which  meretrices  derive  their 
name  (from  mereri)  ;  meretrices  are  considered 
with  ref.  to  the  class  they  belong  to ;  s  c  0  r  t  a  (/ coprj , 
KopdaLov ),  with  ref.  to  their  moral  character,  as  entic¬ 
ing  men  to  sin,  like  eraipau ,  filles  de  joie.  The  mer¬ 
etrices  are  common  ;  the  s  c  0  r  t  a,  lascivious  and 
dissolute,  (v.  241.) 

Pellis,  see  Tergus.  Pellucidus,  see  Perlucidus. 

Pendere,  see  Hcerere.  Penitus,  see  Plane. 

Penna,  see  Ala.  Penus,  see  Alimenta. 

Percontari,  s .Rogare.  Percussor,  see  Homicida. 

Percutere,  see  Iriterjicere. 

Perdere  ;  Pessundare  ;  Pervertere  ;  Evertere. 


PERDERE - PERFUGA. 


161 


P  e  r  d  e  r  e  and  pessundare  denote  complete  de¬ 
struction  ;  p  e  r  d  e  r  e,  by  breaking  to  pieces,  or  by  any 
other  mode  of  destroying ;  pessundare  (7 re^ov 
^ relvcu )  by  sinking,  or  any  other  mode  of  getting  rid  of ; 
whereas  evertere,  pervertere,  and  subver- 
t  e  r  e  merely  denote  throwing  down  ;  evertere,  by 
digging  up  and  tearing  up  what  is  fastened  in  the 
ground,  in  opp.  to  f undare,  Plin.  Pan.  34.  Cic.  Acad. 

iv.  10.  Fin.  ii.  25.  Yerr.  iii.  18.  Pis.  35 ;  perver¬ 
tere,  by  pushing  down  what  stands  fast ;  subver- 
t  e  r  e,  by  secretly  digging  under,  and  withdrawing  the 
basis.  Cic.  Pis.  24.  Provincia  tibi  ista  manupretium 
fuerit  non  eversce  per  te  sed  perditce  civitatis.  Ad.  Att. 

v.  16. 

Perdere,  see  Amittere.  Peregrinari,  s.  Projicisci. 

Peregrines,  s.  Fxternus ,  Peremtor,  see  Homicida. 

Perferre,  see  Ferre.  Perficere,  see  Finire, 

Perfidiosus,  Perfidus,  see  Fidus. 

Perfuga  ;  Transfuga  ;  Profugus  ;  Fugitives  ; 
Extorris  ;  Exul  ;  Perfugium  ;  Suffugium  ;  Refu- 
gium.  1.  Perfuga  and  transfuga  denote  the 
deserter  who  flees  from  one  party  to  another,  like  av- 
ToyaoXo? ;  but  the  perfuga  goes  over  as  a  delinquent, 
who  betrays  his  party  ;  the  transfuga,  as  a  waverer, 
who  changes  and  forsakes  his  party ;  whereas  profu¬ 
gus  and  fugitivus  denote  the  fugitive,  who  forsakes 
his  abode,  but  profugus  is  the  unfortunate  man,  who 
is  obliged  to  forsake  his  home,  and,  like  a  banished  man, 
wanders  in  the  wide  world,  like  (pv<y a?;  fugitivus,  the 
guilty  person,  who  flees  from  his  duty,  his  post,  his  prison, 
his  master,  like  hparrerr}^.  The  perfuga  and  trans¬ 
fuga  are  generally  thought  of  as  soldiers;  the  profugus, 
as  a  citizen  ;  the  fugitivus,  as  a  slave.  Liv.  xxx.  43. 
De  jperfugis  gravius  quam  de  fugitivis  consultum.  2. 
P  e  r  f*  u  g  i  u  m  is  an  open  secure  place  of  shelter  in  se¬ 
rious  dangers  ;  suffugium,  if  not  a  secret,  is  at 
least  an  occasional  and  temporary  place  of  shelter  from 
inconveniences  ;  r  e  f  u  g  i  u  m  is  a  place  of  shelter  pre- 

N*  11 


1G2 


PERICLITARI - PERPERAM. 


pared,  or  at  least  thought  of  beforehand  in  case  of  a 
retreat.  8.  Profug  as  denotes  a  merely  physical 
state,  something  like  fugitive  ;  e  x  t  o  r  r  i  s,  a  political 
state,  like  homeless,  or  without  a  country  ;  e  x  u  1,  a  ju¬ 
ridical  state,  like  banished.  The  extorris  suffers  a  mis¬ 
fortune,  as  not  being  able  to  remain  in  his  native  land  ; 
the  exul,  a  punishment,  as  not  being  allowed.  Appul. 
Met.  y.  p.  101.  Fxtorres  et  .  . .  velut  cxulantes.  (iv. 
239.) 

Periclitari,  Periculum,  see  Tentare. 

Perimere,  see  Interfieere.  Perire,  see  Mors. 

Perlucidus  ;  Pellucidus  ;  Perlegere  ;  Pelle- 
gere  ;  Perlicere  ;  Pellicere  ;  Perjurare  ;  Peje- 
rare.  1.  Perlucidus  means  very  bright,  whereas 
pellucidus,  transparent.  Cic.  Civ.  i.  57.  2. 

Perlegere  means  to  read  through,  that  is,  from  be¬ 
ginning  to  end  ;  whereas  pellegere,  to  read  over, 
that  is,  not  to  leave  unread.  Plaut.  Pseud,  i.  1.  3. 
Perlicere  means  completely  to  inveigle,  Liv.  iv.  15. 
Tac.  Ann.  xiii.  48  ;  whereas  pellicere,  to  lead 
astray.  4.  Perjurare  means  to  swear  faslely ; 
pejerare,  to  violate  an  oath.  (ii.  82.) 

Permittere,  see  Concedere  and  Fidere. 

Pernegare,  see  JVegare. 

Pernicies,  see  Lues.  Pernix,  see  Citus. 

Perperam  ;  Falso  ;  False  ;  Fallaciter.  1.  Per- 
peram  (redupl.  of  n rapd)  denotes  that  which  is  not 
true,  objectively,  with  reference  to  the  object,  as  incor- 
♦rect ;  whereas  falso,  subjectively,  in  reference  to  the 
person,  as  mistaken.  2.  Falso  agere  has  its  foun¬ 
dation  in  error  and  self-deceit;  whereas  false  and 
fallaciter  happens  against  better  knowledge  and 
conscience  ;  false,  through  fear  and  weakness  of  char¬ 
acter  ;  fallaciter,  like  deceitfully,  with  the  wicked 
intention  of  deceiving  and  betraying.  Comp.  Tac.  Ann. 
i.  1.  Tiberii  res  .  .  .  ob  metum  false  composite  sunt, 
according  to  Wolf’s  reading ;  comp,  with  Germ.  36. 
Inter  impotentes  et  validos  falso  tpiiescas.  8.  The  ad- 


PERrETI  - PERVICACIA. 


163 


jective  f  a  1  s  u  s  combines  the  notions  of  falso  and  of 
the  participle  falsus,  and  is  distinguished  only  from  fal- 
lax.  Cic.  Phil.  xii.  2.  Spes  falsa  et  fallax.  Tac.  Ann. 
xvi.  33.  Specie  bonarum  falsos  et  amicitiae  f allaces.  (i. 
66.)  » 

Perpeti,  see  Ferre.  Perpetuus,  see  Continuus. 

Perquam  ;  Valde  ;  Admodum  ;  Magnopere.  Per- 
quam  means,  in  an  extraordinary  degree,  with  an  in¬ 
dication  of  astonishment  on  the  part  of  the  speaker ; 
whereas  valde,  very,  a  d  m  o  d  u  m,  tolerably,  and 
m  u  1 1  u  m,  are  a  simple  and  quiet  enhancing  of  the  at¬ 
tributive,  or  of  the  verb  ;  magnopere,  only  of  the 
verb.  (v.  262.) 

Perseverantia,  see  Pervicacia. 

Persona,  see  Larva. 

Pertinacia,  see  Pervicacia. 

Pervertere,  see  Vertere  and  Perdere. 

Pervicacia  ;  Perseverantia  ;  Pertinacia  ;  Con- 
tumacia  ;  Destinatio  ;  Obstinatio.  1.  Pervica- 
c  i  a  and  perseverantia  denote  adherence  to  what 
is  once  resolved  upon  as  a  virtue ;  pervicacia 
(from  vincere  ?  vigere  ?)  has  its  foundation  in  natural 
energy  of  disposition;  perse  verantia,  in  earnestness 
of  character,  formed  by  cultivation ;  whereas  perti¬ 
nacia  and  contumacia  as  a  fault ;  p  e  r  t  i  n  a- 
c  i  a  has  its  foundation  in  a  stiff-necked  adherence  to 
what  is  once  resolved  upon,  like  obstinacy  and  stub¬ 
bornness,  in  opp.  to  condescension ;  contumacia 
(from  temere,  contemnere)  in  a  haughty  maintenance  of 
one’s  free-will,  even  against  proper  and  legitimate  su¬ 
periority,  1  like  insolence  and  refractoriness,  in  opp.  to 
complaisance,  obsequium.  Tac.  Ann.  iv.  20.  Plist.  iv. 
74.  Accius  apud  Non.  Tu  pertinacem  esse,  Antiloche, 
hanc  praedicas,  ego  perviCaciam  esse  aio  et  a  me  uti 
volo,  etc.  Cic.  inv.  ii.  54.  Unicuique  virtuti  finitimum 
vitium  reperietur,  ut  pertinacia ,  quae  finitima  perscver- 

i  [But,  adliiberc  liberam  contumaciam.  Cic.  Tus.  1,  29.] 


1  G4  PESSULUS - PETERE. 

antiee  est :  comp,  with  Balb.  27.  Marc.  10.  2.  Per- 

vicacia,  etc.  denote  persisting  in  a  resolution  once 
made  ;  destinatio  and  obstinatio  are  more 
immediately  connected  with  the  making  of  the  resolu¬ 
tion  ;  destinatio,  the  making  of  an  nnaltQirable  res¬ 
olution,  decidedness  ;  obstinatio,  adhering  to  it  in 
spite  of  insurmountable  obstacles  and  reasonable  remon¬ 
strances,  obstinacy,  (iv.  176.) 

Pessulus,  see  Sera.  Pessumdare,  see  Perdere. 

Pestilentia,  Pestis,  see  Lues. 

Petere;  Rogare  ;  Postulare  ;  Exigere  ;  Poscere  ; 
Flagitare.  1.  Petere  and  rogare  are  th'e  most 
general  expressions  f<5r  asking  any  thing,  whether  as  a 
request  or  as  a  demand,  and  stand  therefore  in  the  mid¬ 
dle  between  poscere  and  o  r  a  r  e,  yet  somewhat 
nearer  to  a  request ;  petere  (from  n ufeeiv)  gener¬ 
ally  refers  to  the  object  which  is  wished  for ;  whereas 
rogare  to  the  person  who  is  applied  to hence  we 
say,  petere  aliquid  ab  aliquo ,  but  rogare  aliqucm  aliquid. 
Cic.  Yerr.  *  *  1st e  petit  a  rege,  et  cum  pluribus  verbis 
rogat ,  uti  ad  se  mittat.  Plane.  10,  25.  Phil.  ii.  30. 
Fam.  ix.  8.  and  ii.  6.  Ne  id  quod  petal,  exigere  magis 
quam  rogare  videatur.  Pseudoquintil.  Reel.  286. 
Curt.  iv.  1,8.  2.  Postulare  and  exigere  de¬ 

note  simply  a  demand,  without  any  enhancing  acces¬ 
sory  notion,  as  a  quiet  utterance  of  the  will ;  postu¬ 
lare  (diminutive  of  7ro^o?)  more  as  a  wish  and  will ; 
exigere,  more  as  a  just  claim ;  wliereas  poscere 
and  fl  a  g  i  t  a  r  e,  as  an  energetic  demand  ;  poscere 
(from  tto^o?)  with  decision,  with  a  feeling  of  right  or 
power;  fl  a  g  i  t  a  r  e,  with  importunity,  in  consequence 
of  a  passionate  and  impatient  eagerness.  Tac.  Hist.  ii. 
39.  Othone  per  literas  flagitarite  ut  maturarent,  mili- 
tibus  ut  imperator  pugnm  zdesset  poscentibus  ;  plerique 
copias  trans  Padum  agentes  acciri  poshdabaut.  Cic. 
Yerr.  iii.  34.  Incipiunt postulare,  poscere,  minari.  Plane. 
19.  Poscere  atquc  etiam flagitare  crimen.  Legg.  i.  5.  Pos- 
tulatur  a  te  jamdiu  \e\flagitatur\>Q\\\i§  historia.  (v.  230.)* 


PETRA PLAN CAS. 


165 


Petra,  see  Saxum. 

Petulans  ;  Procax  ;  Protervus  ;  Lascivus.  The 
p  e  t  u  1  a  n  s  ( crTraraXcov )  sins  against  modestia  through 
wantonness,  raillery,  and  needless  attack  ;  the  procax, 
through  importunity  and  boisterous  forwardness ;  the 
protervus  (from  proterere  ?  or  t  apd^cu  ?)  from 
impetuosity  and  haughty  recklessness  ;  the  lascivus, 
through  unrestrined  frolicksomeness  and  inclination  for 
play.  Hence  peutlantia  has  its  foundation  in  aver¬ 
sion  to  rest  and  quietness,  or  in  the  love  of  mischief ; 
p  r  o  c  a  c  i  t  a  s,  in  assurance  or  complete  impudence  ; 
protervitas,  in  a  feeling  of  strength,  or  in  inso¬ 
lence  ;  1  a  s  c  i  v  i  a,  in  high  spirits,  or  the  want  of  se¬ 
riousness.  (iii.  40.) 

Pietas,  see  Diligere. 

Piget  ;  T,edet  ;  Pcenitet.  P  i  g  e  t  (from  ira^y?) 
means,  what  one  can  neither  do  nor  suffer,  in  general 
terms  ;  t  m  d  e  t  (from  tardus  ?)  what  one  can  no  lon¬ 
ger  do  or  suffer  ;  p  oe  n  i  t  e  t,  what  one  would  fain  never 
have  done  or  suffered,  (vi.  269.) 

Pigritia,  see  Igyiavia.  Pilum,  see  Missile. 

Pilus,  see  Grinis. 

Pin  guts;  Opimus  ;  Obesus  ;  Corpulentus.  1. 
P  i  n  g  u  i  s  (7 7 rdv'xy,)  denotes  fat,  indifferently,  or, 
on  its  dark  side,  as  that  component  part  of  the  body  that 
is  most  without  sensation  and  strength  ;  thence,  figura¬ 
tively,  sluggish :  whereas  opimus  (from  'jrtiiekrjG)  on 
its  bright  side,  as  a  sign  of  plenty  and  good  living ; 
thence,  figuratively,  opulent.  2.  Obesus  denotes 
fatness,  on  its  dark  side,  with  reference  to  the  unwield¬ 
iness  connected  with  it,  in  opp.  to  gracilis ,  Cels.  i.  3.  ii. 
1.  Suet.  Dom.  18;  whereas  c  0  r  p  u  1  e  n  t  u  s,  on  its 
bright  side,  with  reference  to  the  portliness  connected 
with  it.  (v.  222.) 

Pinna,  see  Ala.  .  Pirata,  see  Prceda. 

Placidus,  see  Mitis. 

Plaga,  see  Locus ,  Rete ,  and  Vuhius. 

•  PLANCiE,  see  Axis. 


1G6 


PLANE - POCULUM. 


Plane  ;  Omnino  ;  Prorsus  ;  Penitus  ;  Utique. 
Plane  means  completely,  in  opp.  to  poene,  Cic.  Brut. 
9T,  33  ;  or  vix ,  Att.  xi.  9 ;  omnino,  altogether  and 
generally,  in  opp.  to  partly,  in  some  instances,  with 
some  exceptions  ;  in  opp.  also  to  magna  ex  parte ,  Cic. 
Tusc.  i.  1.  Fam.  ix.  15,  or  separatim ,  Plin.  Ep.  viii. 
T,  oXci)?  ;  prorsus,  exactly,  in  opp.  to  in  some  measure, 
or  almost ;  penitus,  thoroughly,  deeply,  in  opp.  to 
in  a  certain  degree,  or  superficially,  n tcivtcds  ;  utique 
[related  to  utcunque ,  as  quisque  to  quicunque :  opp. 
neutiquam ],  at  any  rate,  in  opp.  to  at  all  events,  or  per¬ 
haps  oircoah^irore.  (v.  260.) 

Planum,  see  JEquum. 

Plerique  ;  Plurimi.  P  1  e  r  i  q  u  e  means  a  great 
many,  in  an  absolute  sense  ;  plurimi,  most,  in  a  su¬ 
perlative  sense.  Tac.  Ann.  xiii.  27.  Plurimis  equitum, 
plerisque  senatorum  non  aliunde  originem  trahi.  (vi. 
273.) 

Plorare,  see  Lacrimare.  Pluma,  see  Ala. 

Plurimi,  see  Plerique. 

Pluvia  ;  Imber  ;  Nimbus.  P 1  u  v  i  a  (from  7r\ev- 
aaC)  denotes  rain  as  a  beneficial  natural  phenome¬ 
non,  which,  as  it  falls  on  the  land,  the  thirsty  ground 
absorbs,  like  uero?  ;  imber  and  nimbus  involve  the 
notion  of  an  unfriendly  phenomenon,  which,  falling  in  a 
particular  district,  disperses  the  fine  weather ;  imber 
(o/x/3po?,  from  gvpcc>)  so  far  as  the  rain  is  attended  by 
cold  and  stormy  weather  ;  nimbus  (from  nivere ,  vlcfra, 
viTTTCti)  so  far  as  it  is  attended  with  cloudv  weather,  (ii. 
88.) 

Poculum  ;  Calix  ;  Scyphus  ;  Simpuvium  ;  Cya- 
thus  ;  Crater.  1.  Poculum  and  calix  denote, 
as  old  Latin  words,  any  sort  of  drinking  vessel,  merely 
with  reference  to  its  use  ;  p  o  c  u  1  u  m,  a  usual  cup  for 
meals  ;  c  a  1  i  x,  a  rarer  chalice,  *or  goblet,  for  feasts  ; 
whereas  scyphus,  cantharu  s,  c  y  m  b  i  u  m,  cu- 
1  i  g  n  a,  are  foreign  words,  of  Greek  origin,  denoting  par¬ 
ticular  sorts  of  cups,  with  reference  to  their  form.  2. 


POEMA - PORCA. 


1GV 


P  o  c  u  1  u  m,  etc.  all  serve  as  drinking  cups  ;  whereas 
the  old  Roman  word  s  i  m  p  u  v  i  u  m,  and  the  modern 
cyathus,  are  ladles  to  fill  the  pocula  from  the  crater , 
as  with  the  punch-ladle  we  fill  the  pufich-glasses  from 
the  punch-bowl.  (v.  318.) 

Foema,  see  Canere.  Pcena,  see  Vindicta. 

Pgenitet,  see  Piget.  Poeta,  see  Canere. 

Pollere,  see  Posse. 

Polliceri  ;  Promittere  ;  Spondere  ;  Recipere. 

P  o  1 1  i  c  e  r  i  (from  pro  and  loqui,  \atceiv)  means  to 
promise,  generally  from  a  free  impulse,  and  as  an  act 
of  obliging  courtesy,  like  eVayyeAXeaAm ;  promit¬ 
tere,  to  promise,  generally,  at  the  request  of  another, 
as  an  act  of  agreement,  and  in  reference  to  the  fulfil¬ 
ment  of  the  promise,  like  viTia'xyeLo^cu  ;  spondere 
and  despondere  (^era  airoyho^v)  to  promise  in  a 
solemn  manner,  as  the  consequence  of  a  stipulation  with 
judicially  binding  strength,  as  to  pledge  one’s  self, 
677  vav ;  recipere,  to  take  upon  one’s  self,  and  pass 
one’s  word  of  honor,  as  an  act  of  generosity,  inasmuch 
as  one  sets  at  ease  the  mind  of  a  person  in  trouble,  like 
dvahe'yea^at.  The  pollicens  makes  agreeable  offers, 
the  promittens  opens  secure  prospects ;  the  spondens 
gives  legal  security  ;  the  recipiens  removes  anxiety  from 
another.  Cic.  Att.  xiii.  1.  Quoniam  de  aestate  pollice- 
ris  vel  potius  recipis ;  for  the  pollicens  only  engages 
his  good-will,  the  recipiens  undertakes  to  answer  for  con¬ 
sequences.  Sen.  Ep.  19;  Jam.  non  promittunt  de  te, 
sed  spondent.  Cic.  Fam.  vii.  5.  Neque  minus  ei  prolixe 
de  tua  voluntate  promisi ,  quam  eram  solitus  de  mea 
polliceri ;  for  with  regard  to  Trebatius,  Cicero  could 
only  express  his  hope,  with  regard  to  himself  he  could 
actually  promise,  (iv.  109.) 

Polluere,  s.  Contaminare.  Pompa,  see  Funus. 

Pondo,  see  Libra.  .  Pondus,  see  Moles. 

Pontus,  see  Mare.  -  Popina,  s.  Deversorium. 

Populari,  see  Vastare.  Populus,  see  Gens. 

Porca  ;  Sulcus  ;  Lira.  P  o  r  c  a  (from  airapd^ai) 


168 


rORCUS  —  POTENTIA. 


is  the  ridge  between  two  furrows,  the  soil  thrown  up; 
sulcus  (oA/ro?)  the  furrow  itself,  the  trench  made  by 
the  plough  ;  1  i  r  a  (Ae^pro?  ?  )  sometimes  one,  sometimes 
the  other,  (vi.  277.) 

Porcus,  see  Sus.  Portare,  see  Ferre. 

Portenta,  see  Auguria.  Portio,  see  Pars. 

Poscere,  see  Petere. 

Posse  ;  Quire  ;  Valere  ;  Pollere.  1.  Posse 
and  quire  were  originally  transitive  ;  posse  (from 
7 totvloA)  denotes  being  able,  as  a  consequence  of  power 
and  strength,  like  Svvaa^sac ;  q  u  i  r  e  ( tcoelv )  as  the 
consequence  of  complete  qualification,  like  olov  t  elvac. 
Cic.  Tusc.  ii.  27.  Barbari  ferro  decertare  acerrime 
possunt ,  quiriliter  segrotare  non  queunt ;  whereas  va¬ 
le  r  e  and  pollere  are  intransitive.  Hence  we  say, 
possum  or  queo  vincere ,  but  valeo  or  polleo  ad  vincen - 
dum.  2.  Valere  (from  eA eiv)  means  to  possess  the 
right  measure  of  strength,  and  thereby  to  match  another, 
in  opp.  to  insufficient  strength,  like  a^eveiv ;  whereas 
pollere  (ttoAAo?)  means  to  have  very  considerable 
strength  and  means,  and  thereby  to  distinguish  one’s  self 
from  others,  in  opp.  to  an  ordinary  degree  of  strength, 
like  la^vecv.  iv.  (1G0.) 

Possidere,  see  Tenere.  Posteritas,  see  Stirps. 

Postremus,  see  Extremus.  Postulare,  see  Petere. 

Potare,  see  Bibere. 

Potentia  ;  Potentatus  ;  Potestas  ;  ATis  ;  Robitr. 

Potentia,  potentatus,  and  p  o  t  e  s  t  a  s.  (ttot- 
vlos)  denote  an  exterior  power,  which  acts  by  means  of 
men,  and  upon  men  ;  whereas  v  i  s  and  r  o  b  u  r  denote 
an  interior  power  and  strength,  independent  of  the  co¬ 
operation  and  good-  will  of  others.  Potentia  denotes 
a  merely  factitious  power,  which  can  be  exerted  at 
will,  like  hvvagus ;  potentatus,  the  exterior  rank 
of  the  ruler,  which  is  acknowledged  by  those  who  are 
subject  to  him,  like  Swaarela  ;  potestas,  a  just  and 
lawful  power,  with  which  a  person  is  entrusted,  like 
cfo voia.  Tac.  Ann.  xiii.  19.  Nihil  tarn  fluxum  est 


4 


POTESTAS - PRA2DA.  1 G9 

quam  fama  potentice  non  sua  vi  nixm.  V  i  s  (7?)  is  the 
strength  which  shows  itself  in  moving  and  attacking,  as 
an  ability  to  constrain  others,  like  Kpdros ;  robur 
(from  eppwa^cu)  the  strength  which  shows  itself  in  re¬ 
maining  quiet,  as  an  ability  to  resist  attack,  and  remain 
firm,  like  pco/xp.  (v.  83.) 

Potestas,  see  Occasio. 

Prasbere  ;  Exhibere  ;  Pr^estare  ;  Representare. 
P  r  ae  b  e  r  e  and  exhibere  denote  a  voluntary  act 
of  the  giver,  by  which  a  want  or  wish  of  the  receiver  is 
satisfied  ;  the  proebens  (praehibens)  is  considered  in  re¬ 
lation  to  the  receiver,  to  whom  he  gives  up  what  he  him¬ 
self  before  possessed ;  the  exhibens ,  in  relation  to  the 
world  at  large,  and  generally  gives  to  him  who  has  the 
best  claim,  what  he  himself  before  possessed ;  whereas 
praestare  and  reprsesentare  denote  an  invol¬ 
untary  act  of  the  giver,  who  only  fulfils  a  duty,  as  to 
perform  or  discharge ;  the  prcestans  releases  himself 
from  an  obligation  by  discharging  it,  in  opp.  to  being 
longer  in  a  state  of  liability ;  the  reprcesentans  fulfils  a 
promise,  in  opp.  to  longer  putting  off.  (iv.  132.) 

Preceptor,  see  Doctor. 

Pr^cipere,  see  Jubere. 

Praeclarus,  see  j Eminem. 

Praeda  ;  Manubi^e  ;  Spolia  ;  Exuviae  ;  Rapina. 
1.  P  r  ae  d  i  a  and  m  a  n  u  b  i  ae  denote  booty  only  as 
a  possession  and  gain  that  has  been  made  by  conquest ; 
whereas  spolia  and  e  x  u  v  i  ae,  at  the  same  time,  as 
signs  of  victory  and  of  honor.  2.  P  r  ae  d  a  denotes 
any  sort  of  booty  ;  whereas  m  a  n  u  b  i  ae  only  the  hon¬ 
orable  booty  of  the  soldier,  taken  in  war  ;  and  rapina, 
the  dishonorable  booty  of  the  prcedo ,  who  violates  the 
peace  of  the  country,  robbery,  (iv.  337.)  3.  Praedo 

is  the  robber  in  general,  in  as  far  as  he  com¬ 
mits  the  robbery  with  his  own  hands,  like 
as  a  species  of  latro  (from  oKerpp')  the  highwayman, 
who  lays  wait  for  travellers,  like  auW,  and  pirata  (iret- 
paTrj?')  the  sea-robber ;  whereas  raptor  means  the 
o 


170 


PKiEDICERE - PRJEONANS. 


robber  of  some  particular  person  or  thing,  like  dpiran- 
TVP- 

Praedicere,  see  Divinare. 

PRiEDiTus ;  Instructus  ;  Exstructus  ;  Ornatus: 
1.  Praeditus  (prae-^eTo?)  refers  to  a  distinction 
which  sheds  lustre  ;  instructus  and  exstructus 
to  a  qualification  which  attests  usefulness ;  ornatus 
refers  to  both,  for  ornamentum  is  not,  on  the  one  side, 
that  which  is  merely  of  use,  like  instrumentum ,  nor,  on 
the  other,  that  which  is  merely  for  show,  like  decus ,  but 
that  which  is  of  such  eminent  utility  as  to  be  prized 
even  as  an  ornament.  Instructus  paints  the  qual¬ 
ification,  etc.,  as  a  perfection  which  protects  and  secures  ; 
ornatus,  as  an  accomplishment  of  an  imposing  na¬ 
ture.  It  is  only  in  a  higher  point  of  view,  and  with  ref¬ 
erence  to  ideal  claims,  that  ornatus  is  considered  as  a 
want ;  but,  according  to  ordinary  pretensions,  it  passes 
for  a  distinction  of  life.  Cic.  Phil.  x.  4.  Grsecia  copiis 
non  instructa  solum,  sed  etiam  ornata.  Sen.  Tranq. 
9.  Sicut  plerisque  libri  non  studiorum  instrumental  sed 
coenationum  ornamenta  sunt.  2.  Instructus  re¬ 
fers  to  persons  and  things,  which  act  either  offensively  or 
defensively  ;  exstructus  to  things  which  are  for  the 
most  part  only  destined  to  be  acted  upon ;  for  example, 
we  say,  instructs  naves  but  exstructce  mensce.  The  ex- 
structa  are  absolutely  ready  ;  the  instructa  are  only  rel¬ 
atively  so,  only  fully  prepared  to  be  employed  accord¬ 
ing  to  their  destination,  (iii.  260.)  3.  Istructus 

refers  to  the  possession  of  the  means  ;paratusto  the 
readiness  of  the  possessor  to  employ  them.  (vi.  175.) 

PRiEDiUM,  see  Villa. 

Pr^egnans  ;  Gravidus  ;  Foetus  ;  Fordus  ;  Inci- 
ens.  Prsegnans  (from  ryevecfeac,  gnasci)  denotes 
pregnancy  quite  in  a  general  sense  ;  gravidus,  that 
of  human  beings  ;.foetus,  fordus,  inciens,  that 
of  animals,  as  with  young  ;  f  oe  t  u  s  (from  </>uco)  that 
of  all  animals ;  fordus  or  hordus  (</>opd?)  that  of 
cows ;  inciens  (ey/cuo?)  that  of  small  animals,  and 


PRvE.MI  tni 


-  PRIDEM. 


171 


particularly  of  swine.  Yarro,  R.  R.  ii.  5.  Quse  steri- 
lis  est  vacca,  taura  appellatur ;  Quae  prcegnans,  horda. 
Gravida  mulier  is  the  physical  and  medical  expression, 
like  ey/cuo? ;  prccgnans ,  the  more  select  and  decorous 
expression,  something  like  4  in  a  family  way.’  (v.  226.) 

Premium  ;  Pretium  ;  Merces.  Praemium  is  a 
prize  of  honor,  that  confers  distinction  on  the  receiver, 
as  a  reward,  in  opp.  to  poena;  Tac.  Ann.  i.  26.  Cic. 
Rep.  iii.  16.  Rabir  perd.  11.  Liv.  xxxvi.  40,  like 
a^\ov,  <yepa<; ;  whereas  pretium  and  merces  are 
only  a  price,  for  the  discharge  of  a  debt,  as  a  payment ; 
pretium,  as  a  price  for  an  article  of  merchandise,  in 
opp.  to  gratia ,  Cic.'  Yerr.  ii.  36.  Suet.  Galb.  15.  Ap- 
pul.  Apol.  p.  296,  like  wro? ;  merces  denotes  wages 
for  personal  services  of  some  duration,  or  hire  for  some¬ 
thing  hired,  like  gicfeos.  (iv.  139.) 

Prjes,  see  Sponsor.  Pr^esagire,  see  Divinare . 

Pr,esentem  esse,  see  Adesse . 

Prjesentire,  see  Divinare. 

Pr^stans,  s.  Eminens.  Pr^estolari,  see  Manere. 

Pr^iterea  ;  Insuper  ;  Ultro.  Praeterea  inti¬ 
mates  something  that  completes  what  is  gone  before,  as 
t rpo?  Todrot?  ;  i  n  s  u  p  e  r,  something  in  addition  to  what 
is  gone  before,  like  irpoaen ;  lastly,  ultro,  something 
that  exceeds  what  has  gone  before,  so  striking  as  to  cast 
it  into  the  back-ground,  (iii.  108.) 

Prjevidere,  see  Divinare.  Pra vitas,  see  Malitia. 

Precari,  see  Itogare.  Prehendere,  s.  Sumere. 

Pretum,  see  Proemium. 

Pridem  ;  Diu  ;  Dudum  ;  Diuturnus  ;  Diutinus. 
1.  Pridem  (grplv  S/j)  denotes  a  point  of  time,  as 
long  before  ;  d  i  u  and  dudum,  a  space  of  time  as 
long  since ;  diu  denotes  many  days,  months,  years  ago  ; 
dudum  (hapov‘1')  several  minutes  or  hours  since. 
Jam  pridem  mortuus  est  means,  he  died  long  ago,  as 
an  aorist ;  jam  diu  mortuus  est ,  he  has  already  long 
been  in  his  grave  as  a  perfect.  Cic.  Cat.  i.  1.  Ad  mor¬ 
tem  te  duci  jam  pridem  oportebat ;  in  te  conferri  pes- 


172 


FRIMORDIUM - PRIMUS. 


tem  illam  quam  tu  in  nos  omnes  jamdiu  machinaris. 
Tac.  Ann.  xv.  64.  Seneca  Annmum  dm  sibi  amicitiae 
fide  et  arte  medicinae  probatum  orat,  proviram  pridem 
venenum  promeret.  2.  Diutunus  denotes  long  du¬ 
ration  indifferently,  as  something  long  in  a  general  sense, 
or  with  praise,  as  something  lasting  and  possessing  du¬ 
rability,  in  opp.  to  that  which  quickly  passes  away,  like 
Xpovios  ;  whereas  d  i  u  t  i  n  u  s,  with  blame,  something 
protracted  and  wearisome,  like  aiavos.  Cic.  Senect. 
19.  Nihil  mihi  diuturnum  videtur,  in  quo  est  aliquid 
extremum :  comp,  with  Fam.  xi.  8:  Libertatis  deside- 
rio  et  odio  diutinos  servitutis. 

Primordium,  see  Inilium . 

Primores  ;  Principes  ;  Proceres  ;  Optimates. 
P  r  i  m  o  r  e  s  and  principes  denote  the  most  emi¬ 
nent  persons  in  a  state,  as  a  class  of  the  most  influential 
and  respectable  citizens,  in  opp.  to  insignificant  persons  ; 
p  r  i  m  o  r  e  s,  so  far  as  they  are  so  by  their  connections, 
birth,  power,  and  credit ;  p  r  i  n  c  i  p  e  s,  so  far  as  they 
have  raised  themselves  by  their  intellect,  commanding 
talent,  and  activity  to  take  the  lead  in  debates,  to  be  at 
the  head  of  parties,  to  be  the  first  men  even  among  the 
primores ,  and  in  the  whole  state  ;  whereas  proce¬ 
res,  as  far  as  they  are  so  from  their  natural  position, 
as  the  nobility,  in  opp.  to  the  commonalty  ;  o  p  t  i  m  a- 
t  e  s,  as  a  political  class,  as  the  aristocracy,  in  opp.  to 
the  democracy.  Accius  apud  Non.  Primores  proce- 
rum  provocaret  nomine,  (v.  346.) 

Primus  ;  Princeps  ;  Imperator  ;  Caesar.  1.  P  r  i- 
m  us  is  the  first,  so  far  as,  in  space  of  time,  he  makes 
his  appearance  first,  and  others  follow  him  ;  p  r  in- 
cep  s,  so  far  as  he  acts  first,  and  others  follow  his  ex¬ 
ample.  (v.  344.)  2.  Princeps  means  the  Roman 

emperor,  as  holder  of  the  highest  civil  power,  which 
gradually  devolved  to  him  as  princeps  senatus  ;  whereas 
imperator,  as  holder  of  the  highest  military  power, 
inasmuch  as,  except  him  and  the  members  of  his  family, 
no  one  had  any  longer  a  claim  to  the  title  of  imperator  ; 


FRINCIPIUM - PRODIGUS. 


173 


lastly,  C  ?c  s  a  r  means  the  Roman  emperor,  as  a  mem¬ 
ber,  and  from  the  time  of  Galba,  as  a  mere  successor, 
of  the  imperial  family  and  dynasty. 

Principium,  see  Initium, 

Priscus  ;  Pristinus  ;  see  Antiquus, 

Privus  ;  Proprius  ;  Peculiaris.  P  r  i  v  u  s  means 
one’s  own,  in  opp.  to  alienus,  that  ivhich  belongs  to  an¬ 
other,  like  olkelos  ;  proprius,  that  which  is  exclu¬ 
sively  one’s  own,  in  opp.  to  communis ,  that  which  is 
common,  like  I'&o? ;  lastly,  peculiaris,  that  which 
is  especially  one’s  own,  in  opp.  to  universalis ,  that  to 
which  all  are  entitled,  (iv.  344.) 

Probrum,  see  Ignominia  and  Maledictum. 

Probus  see  Bonus .  Procax,  see  Petulans. 

Procella,  see  Ventus.  Proceres,  see  Primores. 

Procera,  see  Altus.  Proclivis,  see  Pronus. 

Procrastinare,  see  Bifferre. 

Procul;  Longe  ;  Eminus  ;  E  longinquo.  1.  Pro- 
cul  means  at  a  considerable  distance,  but  yet  generally 
within  sight,  in  opp.  to  juxta,  Tac.  H.  ii.  74,  like  a7ro- 
;  whereas  1  o  n  g  e,  at  a  great  distance,  generally 
out  of  sight,  in  opp,  to  propel,  Plin.  Ep.  vii.  27,  like 
rrjXe.  2.  Eminus  means  at  such  a  distance  as  to  be 
in  reach  only  of  missile  weapons,  in  opp.  to  cominus , 
like  7 Toppafeev  ;  whereas  e  longinquo,  from  Tifar, 
means  from  a  great  distance,  in  opp.  to  e  propinquo , 
like  T'ifK.o^sev. 

Prodigia,  see  Auguria. 

Prodigus  ;  Profusus  ;  Helluo  ;  Nepos.  P  r  o  d  i- 
g  u  s  and  profusus  denote  prodigality,  as  a  single 
feature  in  a  man’s  character  ;  prodigus  (from  Be^co  ?) 
inasmuch  as  he  regards  not  the  value  of  money,  and 
neither  can  nor  will  carefully  put  it  out  to  interest,  from 
a  genial  disposition,  as  the  squanderer ;  p  r  o  f  u  s  u  s,  in¬ 
asmuch  as  he  thinks  nothing  too  dear,  that  can  minister 
to  his  pleasures,  from  levity  of  character,  as  the  spend¬ 
thrift  ;  whereas  helluo  and  n  e  p  o  s  denote  prodigal¬ 
ity  as  pervading  the  whole  character,  which  shows  it- 
o* 


174 


riKELTUM 


PUELLA. 


self  fully  in  the  quality  of  prodigality ;  h  e  1 1  u  o  (from 
the  habitual  gourmand  and  glutton;  nepos 
(avan otj]h)  a  young  and  harebrained  prodigal,  who 
runs  through  his  own  property  and  that  of  his  parents, 
(vi.  286.) 

Prcelium,  see  Pugna. 

Pbferre,  see  Differre. 

Proficisci;  Iter  facere;  Peregrinari.  1.  Pro- 
fic  i  s  c  i  (from  facere,  facessere,)  denotes  only  the  start¬ 
ing-point  of  a  journey,  as  to  set  out,  Tropevea^aL ; 
whereas  iter  facere  and  peregrinari,  the  du¬ 
ration,  as  to  travel,  bbomopelv.  2.  Iter  facere 
applies  to  an  inland  journey,  as  well  as  to  travelling 
abroad ;  but  peregrinari,  ifc&7)geiv,  supposes  that 
one  travels  beyond  the  bounds  of  one’s  own  country ; 
in  which  case  the  peregrinatio  lasts,  even  when  the 
point  of  destination  is  arrived  at,  and  the  iter  ended, 
(ii.  133.  iv.  69.) 

Profiteri,  see  Fateri.  Profugus,  see  Perfuga. 

Profusus,  see  Prodigus.  Progenies,  see  Stirps. 

Proiiibere,  see  Arcere.  Proles,  see  Stirps. 

Prolixi,  see  Passi.  Proloqui,  see  Floqui. 

Promittere,  s.  Polliceri.  Pronuntiare,  s.  Floqui. 

Pronus  ;  Procliyis  ;  Propensus.  P  r  o  n  u  s  (from 
vrpcov,  irprjvr j?,)  in  its  moral  meaning  denotes  inclination 
in  general ;  p  r  o  c  1  i  v  i  s,  oftener  the  inclination  to 
something  good ;  propensus,  to  something  bad.  (vi. 
287.) 

Propalam,  see  Aperire.  Prope,  see  Pcene. 

Propensus,  see  Pronus.  Properus,  see  Citus. 

Propinquus,  s.  Necessarius.  Proprius,  s.  Privas. 

Prorogare,  see  Differre.  Prorsus,  see  Plane. 

Prosapia,  see  Stirps. 

Prosper,  see  Felix. 

Protinus,  see  Fepente. 

Psallere,  see  Canere. 

Pudens  ;  Pudibundus  ;  Pudicus,  see  Caslus. 

Puella,  see  Virgo. 


Prosequt,  s.  Comitari. 
Protervus,  s.  Petulans. 
Prudens,  see  Sapiens . 


175 


PITER - PUGNARE. 

Puer  ;  Infans  ;  Adolescens  ;  Juvenis  ;  Yrn  ;  Ve- 
TUS  ;  Senex.  Puer  (from  parere,  7r<z'£9,)  in  a  wider 
sense,  is  the  man  in  his  dependent  years,  so  long  as  he 
neither  can  be,  nor  is,  the  father  of  a  family,  as  a  young 
person,  in  three  periods,  as  i  n  f  a  n  s,  p^7no9,  ttcuBlov, 
from  his  first  years  till  he  is  seven  ;  as  p  u  e  r,  in  a  nar¬ 
rower  sense,  7ra?9,  from  his  seventh  year  till  he  is  sixteen ; 
as  commencing  adolescens  (from  aX&eLv)  a  young¬ 
ster,  /jieipdKLov ,  veavla<;,  from  his  sixteenth  year.  J  u- 
v  e  n  i  s,  in  a  wider  sense,  is  as  long  as  he  remains  in  his 
years  of  greatest  strength,  from  about  the  time  of  his 
being  of  age  to  the  first  appearances  of  advanced  age, 
as  the  young  man  pe'09,  which  also  may  be  divided  into 
three  periods  ; —  as  ceasing  to  be  a  d  0  1  e  s  c  e  n  s,  from 
his  eighteenth  year  ;  as  j  u  v  e  n  i  s  (from  few)  in  a  nar¬ 
rower  sense,  veavlas,  from  his  four-and-twentieth  year ; 
as  beginning  to  be  v  i  r,  avrjp,  from  his  thirtieth  year. 
M  a  t  u  r  u  s  is  the  man  in  his  ripest  years,  when  the 
wild  fire  of  youth  has  evaporated,  and  may  be  divided 
into  three  periods  ; —  as  ceasing  to  be  v  i  r,  dvrjp ,  from 
his  fortieth  year;  as  vetus,  7 epcov,  from  his  fiftieth 
year  ;  as  s  e  n  e  x,  (amf)  7rpeo-/3vTri$  ,  from  his  sixtieth 
year.  (v.  45.) 

Pugio,  see  Gladius. 

Pugna  ;  Acies  ;  Prcelium.  Pugna  (7 rv/eirf, 
denotes  in  a  general  sense,  any  conflict,  from  a  single 
combat  to  the  bloodiest  pitched  battle,  like  pax7! ;  acies, 
the  conflict  of  two  contending  armies  drawn  up  in  bat¬ 
tle  array  with  tactical  skill,  the  pitched  battle;  proe* 

1  i  u  m  (from  irpvXees')  the  occasional  rencounter  oi 
separate  divisions  of  the  armies,  as  an  engagement,  ac¬ 
tion,  skirmish,  like  <rvp(3o\rj.  (v.  189.)  [No  :  prcelium 
is  frequently  used  of  general  engagements:  e.  g.  illus- 
trissimum  est  prcelium  apud  Platoeas.  Nep.~\ 

Pugnare  ;  Confligere  ;  Pimicare  ;  Digladiari. 
1.  Pugnare  and  confligere  mean ,  to  decide  a 
quarrel  by  force,  generally  in  a  mass,  in  a  battle  ;  d  i  m- 
i  c  a  r  e  and  digladiari,  to  decide  a  quarrel  by 


17  G 


PULCHEIt - PURGATIO. 


arms,  and  generally  in  a  single  combat.  2.  Pugnare 
denotes  a  battle,  more  with  reference  to  its  form,  and 
on  its  brightest  side,  as  requiring  skill  and  courage : 
confligere,  as  a  mere  engagement,  in  consequence 
of  an  occasional  collision,  on  its  rough  side  as  aiming  at 
slaughter  and  carnage.  Cic.  Balb.  9.  Qui  cum  hoste 
nostro  cominus  seepe  in  aci q  pugnavit:  comp,  with  Off. 
i.  23.  Tenere  in  acie  versari  et  manu  cum  hoste  confli¬ 
gere,  immane  quiddam  et  belluarum  simile  est.  Or, 
Nep.  Eum.  4.  and  8.  3.  Dimicar  e  denotes  a  fight 

with  weapons  agreed  upon  by  the  parties,  such  as 
swords,  spears,  lances,  clubs,  and  gives  the  harmless  im¬ 
age  of  a  man  who  fights  in  his  own  defence ;  whereas 
d  i  g  1  a  d  i  a  r  i  denotes  a  fight  with  sword  or  poniard, 
and  gives  the  hateful  image  of  a  practised  gladiator, 
whose  calling  and  art  consist  in  nothing  but  fighting  and 
assassinating.  Cic.  Tusc.  iv.  19.  Convenit  dimicare 
pro  legibus,  pro  libertate,  pro  patria :  comp,  with  Leg. 
iii.  9.  Iis  sicis,  quas  ipse  se  projecisse- dicit  in  forum, 
quibus  inter  se  digladientur  cives.  (v.  187.) 

Pulcher,  see  Formosus.  Pullits,  see  Ater. 

Pulpa,  see  Caro*  Pulsare,  see  Verier  are. 

Pulvinar,  see  Oulcita. 

Pungere  ;  Stimulare.  Pungere  means  to  thrust 
at  with  any  pointed  instrument,  in  order  to  inflict  a 
wound  or  occasion  pain  ;  whereas  stimulare,  with  a 
sharp-pointed  or  penetrating  instrument,  in  order,  by  in¬ 
flicting  pain,  to  rouse  to  watchfulness  and  activity,  (vi. 
292.) 

Punire,  see  Vindicta. 

Purgatio  ;  Excusatio  ;  Satisfactio.  Purga- 
t  i  o  consists,  like  justification,  in  clearing  one’s  self  of  a 
suspicion  or  accusation  by  proving  it  groundless ;  e  x- 
c  u  s  a  t  i  o,  like  making  an  excuse,  is  acknowledging 
something  wrong,  but  with  the  assertion  of,  or  refer¬ 
ence  to,  subjective  innocence ;  satisfactio,  like 
atonement,  is  the  satisfaction  made  to  the  suffering,  or 
injured  party,  in  case  of  innocence,  by  purgatio  or  ex- 


PURUS  —  QUiERERE. 


177 


cusatio , —  in  case  of  guilt,  by  Venice  petitio  or  hj  poena 
(vi.  293.) 

Purus  ;  Mundus  ;  Merus  ;  Putus  ;  Meracus.  1. 
Purus  (^copo?)  denotes  purity,  as  a  synonyme  of 
integer ,  and  in  opp.  to  contaminatus ,  like  Kcfesapos, 
Suet.  Vesp.  9;  whereas  mundus,  as  a  synonyme 
of  nitidus,  and  in  opp.  to  spurcus  or  sordidus ,  like 
/cogyjsos ;  Senec.  Ep.  70.  Sail.  Jug.  85.  Hor.  Sat.  ii. 
1,  65  ;  lastly,  merus  (from  gelpcd)  as  a  synonyme  of 
simplex ,  and  in  opp.  to  mixtus ,  like  a/c^paro?,  d/cepcuo?. 
Colum.  iii.  21.  2.  Purus  is  the  general  and  popu¬ 

lar,  putus,  or  usually  purus  putus,  purus  ac 
putus,  the  technical  expression  for  the  purity  of  gold 
and  silver,  that  are  solid  and  without  alloy.  3.  Me¬ 
rus  denotes  anything  unmixed,  indifferently,  or  with 
praise,  as  a  mixture  may  be  an  adulteration ;  whereas 
meracus  refers  especially  to  unmixed  wine,  and,  fig¬ 
uratively,  it  is  transferred  to  other  objects,  and  means 
unmixed  in  a  bad  sense,  as  that  which  is  without  its 
proper  ingredients,  like  the  old  German  word,  eitel,  thin 
and  poor  in  quality,  in  opp.  to  temperatus.  Cic.  Rep.  i. 
43.  (iii.  204.) 

Pus,  see  Sanies.  Pusillus,  see  Parvus. 

Putare,  see  Censere.  Putus,  see  Purus. 


Q. 

Qujerere  ;  Scrittari  ;  Rimari  ;  Investigare  ;  In- 
dagare.  1.  Quaerere  denotes  seeking,  in  a  general 
sense,  as  the  wish  and  want  to  get  at  something  ;  where¬ 
as  scrutari,  rimari,  investigare,  and  i  n  d  a- 
g  a  r  e,  involve  the  accessory  notion  of  taking  pains. 
2.  Scrutari  and  rimari  mean  to  search  for  some¬ 
thing  hidden;  scrutari  (from  <ypvT7]')  by  rummag¬ 
ing,  with  evident  interest  and  eagerness  ;  r  i  m  a  r  i,  by 
digging  for,  with  evident  exertion  and  skill  on  the  part 
of  the  searcher ;  whereas  investigare  and  i  n  d  a- 

12 


178 


QUiESTUS - QUIES. 


gare  mean  to  search  after  something  at  a  distance; 
investigare,  like  the  huntsman,  who  cautiously  fol¬ 
lows  the  visible  track  of  the  wild  animal ;  i  n  d  a  g  a  r  e 
(from  Se^ecr^cu,  Srfeiv,')  like  the  hound  who,  guided  by 
instinct,  follows  the  scent.  Curt.  ix.  10.  11.  Famem 
sentire  coeperunt,  radices  palmarum  ubique  rimantes : 
comp,  with  ix.  9.  5.  Scrutati  omnia  tuguria  tandem  la- 
tentes  reperere.  Or,  Tac.  Ann.  vi.  8.  Rimans  seereta 
omnium  ;  that  is,  what  were  intentionally  kept  secret ; 
with  xii.  52.  Quasi  finem  principis  per  Chaldaeos  scru - 
taretur ;  which  was  done  without  opposition,  (v.  121.) 

Qu^estus,  see  Lucrum. 

Quake,  see  Cur.  Que,  see  Et. 

Questus  ;  Quiritatio  ;  Querimonia  ;  Querela. 
Q  u  e  s  t  u  s  and  Quiritatio  are  expressions  of  pain  ; 
questus,  in  single,  quiritatio  in  continued  tones 
of  lamentation ;  whereas  querimonia  and  querela  are 
expressions  of  indignation ;  querimonia  in  the  just 
feeling  of  the  injured  person,  who  will  not  brook  an  act 
of  injustice  ;  q  u  e  r  e  1  a  in,  for  the  most  part,  the  blam- 
able  feeling  of  the  discontented  person,  who  will  brook 
no  hardship.  The  Querimonia  is  an  act  of  the  under¬ 
standing,  and  aims  at  redress  or  satisfaction ;  the  que¬ 
rela  is  an  act  of  feeling,  and  aims,  for  the  most  part, 
only  at  easing  the  heart.  Cic.  Caecil.  8.  In  populi  Ro¬ 
mani  quotidiana  querimonia:  comp,  with  Fam.  v.  14. 
Tu  non  intelliges  te  querelis  quotidianis  nihil  proficere. 
(v.  310.) 

Quies;  Tranquillitas;  Requies.  1.  Quies 
(from  /ceia^ai  ?)  denotes  absolute  rest,  in  opp.  to  activ¬ 
ity  in  general,  like  rjav^la ;  tranquillitas,  quiet¬ 
ness  in  acting,  in  opp.  to  hasty  or  passionate  activity, 
like  e/trjXia.  Sen.  Ep.  3.  Et  quiescenti  agendum  et 
agent!  quiescendum  est ;  comp,  with  Cic.  Top.  3.  Ut 
aut  perturbentur  animi  aut  tranquillentur.  Hence  is 
quietus  allied  in  sense  with  otiosus ,  segnis ,  langui¬ 
dly  ;  whereas  tranquillus  with  lenis,  placidus , 
moderatus.  2.  Q  u  i  e  s  is  rest  in  itself;  requies, 


QUIKE  —  QUISQUE. 


170 


rest  after  activity  and  exertion.  Curt.  ix.  6.  §  2. 
Ne  quies  corpori  invalido  adhuc  necessaria  pulsu  remo- 
rum  impediretur:  comp,  with  §  3.  Placuit  hie  locus  ad 
suam  et  militum  requiem,  (i.  80.) 

Quire,  see  Posse. 

Quiritatio,  see  Questvs. 

Quisque  ;  Quivis  ;  Quilibet  ;  Unusquisque  ;  Om- 
nes;  Universi;  Cuncti;  Totus.  1.  Quisque, 
quivis,  and  quilibet,  denote  a  totality,  which  is 
cut  up  into  several  individualities ;  whereas  omnes, 
universi,  and  cuncti,  denote  a  combined  totality. 

2.  Quisque  means  each  individual ;  quivis,  any 
individual  you  choose,  without  exception,  and  with  em¬ 
phasis  ;  quilibet,  any  individual  whatever,  without 
selection,  and  with  indifference,  like  oanaovv ,  synony¬ 
mously  with  primus  quisque ,  6  tv^cov.  Propert.  ii.  6, 
26.  Templa  pudicitiae  quid  opus  statuisse  puellis,  si  cui- 
vis  nuptae  cuilibet  esse  licet  ?  apud  Laehmann.  Cic. 
Fam.  viii.  10.  Quidvis  quamlibet  tenue  munusculum. 

3.  Quisque  is  an  enclitic,  that  is,  throws  back 
the  accent  on  the  preceding  word,  and  in  prose  never 
stands  at  the  beginning  of  a  sentence,  like  eicao-ros ; 
whereas  unusquisque  is  accented  and  emphatic, 
like  el?  e/cacrro?.  4.  Unusquisque  denotes  each 
individual,  in  opp.  .to  some  individuals ;  whereas  s  i  n- 
g  u  1  i,  individuals,  in  opp.  to  the  undivided  totality,  like 
eKaaToi.  5.  Omnes  (airavrep)  denotes  all  without 
exception,  merely  as  a  totality,  in  opp.  to  nemo ,  unus , 
aliquot.  Cic.  Sext.  12,  27.  Off.  iii.  6,  like  irdvre ?; 
whereas  universi,  all  taken  collectively,  in  opp.  to 
singuli  and  unusquisque.  Cic.  N.  D.  ii.  17.  65,  66. 
Off.  iii.  6,  like  avgrravre^ ;  lastly,  cuncti  (^we/cro/) 
all  in  their  combined  reality,  in  opp,  to  dispersi ,  like 
airavres.  Liv.  vii.  35.  Admonitione  paventibus  cunc- 
tis  quum  omnium  in  se  vertisset  oculos  Decius.  Nep. 
Dat.  5.  Qui  ilium  unum  pluris  quam  se  omnes  fieri  vid- 
ebant.  Quo  facto  cuncti  ad  eum  opprimendum  consen- 
serunt.  6.  T  o  t  u  s,  s  o  1  i  d  u  s,  and  integer  denote 


180 


QUOTIDIE  — RECENS. 


that  which  is  originally  a  whole,  but  which  is  liable  to 
fall  to  pieces  by  accident,  like  0X09  ;  whereas  omni  s, 
universus,  and  c  u  n  c  t  u  s,  denote  original  individ¬ 
ualities,  which  form  a  whole  by  their  association,  like 
7 ra?,  crd/x7ra9,  airas.  (iv.  852.) 

Quotidie;  In  singulos  dies.  Quoti-die  ap¬ 
plies  to  things  that  are  daily  repeated ;  whereas  i  n 
singulos  dies,  to  things  that,  from  day  to  day,  are 
making  an  advance.  Cic.  Att.  v.  7.  Quotidie  vel  po- 
tius  in  singulos  dies  breviores  liter  as  ad  te  mitto.  Fam. 
vi.  4.  Catil.  i.  2. 


R. 


Rabies,  see  Aniens. 

Radiabe,  see  Lucere. 

Rami  ;  Ram  alia  ;  Virga  ;  Termes  ;  Turio  ;  Sur- 
cultjs  ;  Talea  ;  Sarmentum  ;  Stolo  ;  Virgultum  ; 
Fruticetum.  1.  Rami  and  r  a  m  a  1  i  a  are  the  boughs 
of  a  tree  ;  rami  (from  pd^os)  the  living,  green  boughs, 
*XaXXoi ;  r  a  m  a  1  i  a,  the  withered  dry  boughs.  Where¬ 
as  virga,  termes,  turio,  s  u  r  c  u  1  u  s,  t  a  1  e  a, 
sarmentum,  and  stolo,  are  only  twigs ;  virga, 
and  the  words  of  rare  occurrence,'  termes  olivee, 
and  turio  lauri,  without  any  accessory  reference, 
like  /cXdSo9,  kXcov,  /cXrjfia ;  surculus  and  t  a  1  e  a  as 
members  and  offspring  of  the  tree,  which  as  scions  and 
shoots  should  be  subservient  to  the  parent-stock,  like 
opcro9 ;  sarmentum  and  stolo,  as  mere  off-shoots 
of  the  tree,  are  set  aside,  and  cast  away;  sarmen¬ 
tum  (from  sarpere,  apngQ  as  a  completely  useless 
twig ;  stolo,  as  at  the  same  time  an  injurious  sucker. 
2.  Virgultum  is  a  place  grown  over  with  bushes, 
and  not  bare  ;  fruticetum  (from  frutices)  a  place 
grown  over  with  shrubs,  and  not  passable,  (v.  283.) 

Rapina,  Raptor,  see  Prceda. 

Recens,  see  JYovus. 


RXCIPEEE  —  RELINQUERE. 


181 


Recipere,  see  Polliceri  and  Sumer  e. 

Recitari,  see  Eloqui. 

Recondere,  see  Celare.  Recordari,  s.  Meminisse. 

Recuperare,  s.  Sumere.  Recurvus,  see  Curvus. 

Recusare,  see  Negare  and  Spernere. 

Redimere,  see  Emere,  Redire,  see  Eeverti. 

Redolere,  see  Olere.  Reduncus,  see  Curvus. 

Redundare,  s.  Abundare.  Refellere,  see  Refutare. 

Refugium,  see  Perfuga. 

Refutare;  Confutare;  Refellere.  1.  Refutare 
and  confutare  (from  sputare  ?  or  foirav  ?)  denote 
a  refutation,  in  whatever  manner ;  refellere  (from 
fallere)  on  good  grounds,  and  by  convincing  arguments. 
2.  The  ref  u  tans  acts  on  the  defensive  in  refuting 
the  arguments  that  are  opposed  to  him;  the  confu- 
t  a  n  s,  on  the  offensive,  in  exposing  their  nullity,  and 
cutting  them  up.  Cic.  Font.  1.  Plus  laboris  consumo 
in  poscendis  testibus  quam  defensores  in  refutandis; 
comp,  with  N.  D.  ii.  IT.  Cujus  opinionis  le vitas  confu- 
tata.  a  Cotta  non  desiderat  orationem  meam  (iv.  48.) 

Regalis,  see  Regius. 

Regio,  see  Locus. 

Regius;  Regalis.  Regius  means,  what  belongs 
to  a  king,  and  descends  from  kings ;  regalis,  what 
is  suitable  to  a  king,  and  worthy  of  him.  (iv.  93  v. 
48.) 

Religio  ;  Files.  Re  1  i  g  i  o  (from  aXeyetv')  is  con¬ 
scientiousness,  on  the  ground  of  an  inward  obligation, 
through  the  conscience  ;  f  i  d  e  s  (from  i rfeeiv')  on  the 
ground  of  an  outward  obligation,  through  a  promise, 
(vi.  268.) 

Relinquere;  Deserere;  Omittere;  Destituere; 
Desolatus.  1.  Relinquere,  to  leave  behind,  has 
reference  to  an  object,  to  which  one  stands  in  a  mere 
outward  and  local  relation  of  proximity  ;  whereas  des¬ 
erere  and  o  m  i  1 1  c  r  e,  to  an  object  to  which  one 
stands  in  an  inward  and  moral  relation  as  an  owner  or 
.friend  ;  desertio,  like  leaving  in  the  lurch,  has  its 

p 


182 


RELIQUI - REPENTE. 


ground  in  cowardice,  or  other  forgetfulness  of  duty,  in 
opp.  to  defensio ,  tutatio  ;  o  m  i  s  s  i  o,  like  giving  up, 
has  its  ground  in  a  conviction  of  being  able  to  dispense 
■with,  in  opp.  to  obtinere.  Tac.  Dial.  16.  Partes  quas 
intellexerimus  te  non  tam  omisisse  quam  nobis  reliquisse. 
And  9.  Relinquenda  conversatio  amicorum  et  jucundi- 
tas  urbis,  deserenda  csetera  officia.  Cic.  Verr.  i.  4,  11. 
Desertum  exercitum,  relict  am,  provinciam.  2.  D  e  s  e- 
r  e  r  e  means  to  forsake,  and  expose  to  a  possible  and 
remote  danger  ;  destituere  to  an  actual  and  im¬ 
pending  danger.  Curt.  iv.  2,  82.  Desertus ,  destitutus , 
hostibus  deditus.  Liv.  vi.  2.  Quod  defensores  suos  in 
ipso  discrimine  periculi  destituat.  8.  Desertus  and 
destitutus  denote,  especially,  forgetfulness  of  duty  ; 
whereas  desolatus,  the  unmercifulness  of  the  ac¬ 
tion.  Suet.  Cal.  12.  Deserta,  desolataque  reliquis  sub- 
sidiis  aula.  (iii.  290.) 

Reliqui,  see  Cceteri.  Remedium,  see  Mederi . 

Reminisci,  see  Meminisse.  Renidere,  see  Ridere. 

Renuere,  see  Negare.  Repagulum,  see  Sera . 

Repandus,  see  Curvus. 

Repente;  Subito;  Extemplo;  E  yestigio;  Illico  ; 
Statim  ;  Protinus  ;  Confestim  ;  Continuo.  R  e- 
p  e  n  t  e  and  subito  denote  suddenly ;  r  e  p  e  n  s  means 
sudden,  in  opp.  to  exspectatus ,  expected,  Cic.  Tusc.  iii. 
22  ;  to  sensim,  Cic.  Off.  i.  33.  Suet.  Tib.  11,  like  efa- 
7 tlvt]s  ;  but  s  u  b  i  t  u  s,  in  opp.  to  foreseen,  ante  provisus, 
Cic.  Tusc.  iii.  22;  meditatus,  Plin.  Ep.  i.  16;  paratus, 
Cic.  Or.  i.  33,  like  i rapa^ppga.  Extemplo  and  e 
v  e  s  t  i  g  i  o,  in  opp.  to  delay  ;  extemplo  (ex  tem¬ 
pore)  in  a  moment,  with  reference  to  time  ;  e  v  e  s  t  i- 
g  i  o,  on  the  spot,  sur-le-champ,  with  reference  to  place. 
Illico  and  i  1  i  c  e  t,  in  opp.  to  slowness ;  illico  (in 
loco)  is  used  in  prose,  like  7 Tapavrlfca  ;  i  1  i  c  e  t,  by 
writers  of  comedy  and  poets.  Statim  and  p  r  o  t  i- 
n  u  s,  in  opp.  to,  at  a  future  time  ;  s  t  a  t  i  in,  immedi¬ 
ately,  in  opp.  to  deinde ,  Tac.  Ann.  vi.  3  ;  postea , 
Suet.  Cl.  39.  A.  51.  N.  34,  like  ;  p  r  o  t  i  n  u  s, 


183 


R  El’ER  E XtEQUIK  ER  E. 

forthwith,  like  i rpo/ca.  Confestim  and  c  0  n  t  i  n  u  0, 
in  opp.  to  ex  intervallo,  Cic.  Inv.  ii.  12.  (v.  157.) 

Repere  ;  Serpere  ;  Serpens  ;  Anguis  ;  Coluber. 

J .  Repere  means,  with  small  feet  and  short  steps, 
to  move  slowly  along,  to  <jreep  ;  whereas  s  e  r  p  e  r  e, 
without  feet,  by  merely  twisting  the  whole  body,  and 
without  noise  to  move  forward,  to  creep  on  the  belly. 
2.  Serpens  (epircov)  is  the  general  name  for  what¬ 
ever  creeps  like  a  snake,  like  epirerov;  anguis  (ey %o?, 
?)  is  a  great  formidable  snake,  o</>t?  ;  coluber 
(ao-fcaX.cKpos')  a  small,  spiteful  snake,  e^t?,  e%i8va.  (v. 

841.) 

Reperire,  see  Invenire. 

Repetere,  see  Iterum. 

Reprehendere  ;  Yituperare.  Reprehend  ere 
has  in  view  the  amendment  of  a  fault,  and  warning  for 
the  future,  like  showing  the  right  path,  and  fiifiyfri? ; 
yituperare  (from  vitii  ireirapeiv)  has  in  view  the 
acknowledgment  of  a  fault,  better  judgment,  shame  and 
repentance,  like  a  rebuke,  and  ^6709.  Reprehen- 
si  0  is  in  opp.  to  probatio ;  for  examples,  see  Cic.  Or. 
48,  159.  Mur.  20,  142.  Senec.  Yit.  B.  1 ;  whereas 
vituperatio  is  in  opp.  to  laudatio  ;  for  examples, 
see  Cic.  Fat.  5.  Off.  iii.  32.  Quintil.  iii.  7,  1.  (ii.  259, 
iii.  328.) 

Repudiare,  see  Negare. 

Repudium  ;  Divortium.  Repudium  is  a  one¬ 
sided  putting  away  of  a  betrothed  bride,  or  of  a  mar¬ 
ried  woman ;  divortium,  a  mutual  agreement,  ac¬ 
quiescing  in  the  dissolution  of  a  marriage,  or  a  formal 
divorce,  by  wjjich  each  party  was  released.  The  for¬ 
mula  of  the  repudium  was  :  Conditione  tua  non  utor  : — 
that  of  the  divortium:  Res  tuas  tibi  habeto.  We  say  : 
Repudium  mitt  ere ,  r  emitter  e ,  renunciare ,  dicere  alicui  ; 
whereas  divortium  facer e  cum  aliqua. 

Requies,  see  Quietus. 

Requirere  ;  Desiderare.  Requirere  denotes 
requisition  as  an  act  of  the  understanding,  which  has 


184 


RERI 


REVERTI. 


in  view  the  usefulness  of  the  object ;  desiderare, 
as  an  act  of  feeling,  which  surrounds  the  object  with 
love  and  sympathy.  The  requirens  claims  a  right,  and 
expects  the  fulfilment  of  his  claim  from  others ;  the  de- 
sidercins  harbors  a  wish,  an<^  expects  its  fulfilment  from 
the  course  of  things,  from  fortune.  Cic.  Fam.  vii,  26.. 
Magis  tuum  officium  desiderari ,  quam  abs  te  requiri  pu- 
tavi  meum.  (v.  128.) 

Reri,  see  Censere. 

Respectum  ;  Rationem  habere.  Respect  urn 
habere  means,  to  have  regard  in  thoughts  and  inten¬ 
tions  ;  rationem  habere,  in  acts  and  measures, 
(vi.  304.) 

Restare  ;  Superesse.  R  e  s  t  a  r  e  means  to  re¬ 
main,  in  opp.  to  prceteriisse,  interiisse;  whereas  super- 
e  s  s  e,  in  opp.  to  deesse.  (vi.  304.) 

Restaurare,  see  Instituere. 

Restis,  see  Laqueus. 

Restituere,  see  Instituere. 

Rete  ;  Cassis  ;  Plaga.  R  e  t  i  a  (from  dp- 

d'xyr),')  is  the  most  general  expression  for  fishing  and 
hunting  nets  ;  casses  and  p  1  a  g  m  are  implements 
used  in  hunting  only ;  casses  (from  kottclvi 7),  nets 
for  catching  the  smaller  wild  animals  ;  p  1  a  g  ?e  (from 
7rXef<2t),  nets  of  a  stronger  texture  to  get  larger  ani¬ 
mals  into  one’s  power  by  entangling  them.  Hor.  Ep. 
2,  32.  Aut  trudit  acres  apros  in  obstantes  plagas,  aut 
amite  levi  rara  tendit  retia.  (vi.  304.) 

Reticere,  see  Silere. 

Reyereri,  see  Vereri. 

Reverti  ;  Revenire  ;  Redire.  R  e  y  e  r  t  i  and 
r  e  v  e  n  i  r  e  denote  properly  only  momentary  actions  ; 
r  e  v  e  r  t  i,  in  opp.  to  projicisci ,  the  turning  back  ;  r  e- 
venire,  in  opp.  to  advenire ,  the  return  ;  whereas  r  e- 
d  i  r  e  denotes  a  more  lasting  action,  which  lies  between 
turning  back  and  the  return,  in  opp.  to  porro  ire ,  the 
journey  home.  Cic.  Att.  xvi.  7.  p.  m.  Quam  valde  ille 
reditu  vel  potius  reversione  mea  lmtatus  efiudit.  (iv.  63.) 


RIDERE - RIPA. 


185 


Ridere  ;  Cachinnari  ;  Renidere  ;  Subridere  ;  Ir- 
ridere  ;  Deridere.  1.  Ridere  and  cachinnari 
denote  an  audible  laugh  ;  r  i  d  e  r  e,  a  joyous  and  tem¬ 
perate  laugh,  like  7 e\av;  cachinnari  (from  hinnire) 
an  unrestrained  and  resounding  fit  of  laughter,  like 
Kay^d^eLv  ;  whereas  subridere,  and  renidere 
only  a  visible  smile  ;  subridere,  as  the  expression  of 
a  wraggish  or  satirical  humor  ;  renidere  (from  nidor, 
6Wt8o?,)  as  the  expression  of  a  friendly,  and  also  of  a 
dissembling  humor,  like  fietScav.  Cic.  Tusc.  iv.  31. 
Si  ridere  concessum  sit,  vituperatur  tamen  cachinnatio . 
Verr.  iii.  25.  Herenn.  iii.  14,  25.  Ovid,  Art.  iii.  28T. 
2.  Deridere  denotes  laughing  at,  as  an  act  of  lofti¬ 
ness  and  contempt,  inasmuch  as  others  are  laughed 
down,  like  fcarayeXav  ;  i  r  r  i  d  e  r  e,  as  an  act  of  inso¬ 
lence  and  malignant  pleasure,  inasmuch  as  others  are 
laughed  at  before  their  faces,  like  eyyeXdv.  Cic.  Orat. 
iii.  14.  Istos  omnes  deridete  atque  contemnite  ;  and 
•  Yerr.  v.  92  :  comp,  with  N.  D.  ii.  3.  Claudius  etiam 
per  jocurn  deos  irridens  ;  and  Suet.  Aug.  36.  (iii.  251.) 

Rimari,  see  Qucerere , 

Ripa;  Litus  ;  Ora  ;  Acta.  1.  R  i  p  a  (/W^',  epec- 
7ro),)  is  the  bank  of  a  river,  like  oyfor) ;  whereas  litus, 
0  r  a,  a  c  t  a,  the  shores  of  the  sea.  Mela.  Iii.  9.  Oras 
ad  Eurum  sequentibus  nihil  memorabile  occurrit ;  vasta 
omnia  vastis  prmcisa  montibus  ripce  potius  sunt  quam 
litora :  and  iii.  3,  4.  i.  2,  2.  Yitruv.  ii.  9, 14.  Circa  n- 
jjam  fluminis  Padi  et  litora  maris  Adriatici.  Colum. 
i.  5.  Ovid.  Met.  i.  42.  2.  Litus  denotes  the  shore 

only  as  the  line  which  separates  the  land  from  the  sea, 
as  the  strand,  like  rjicov  and  p7]<ypiiv  ;  whereas  ora  and 
a  c  t  a,  as  the  space  and  tract  of  land  that  borders  on 
the  sea,  as  the  coast,  like  dic-n j  and  aiycaXos  ;  0  r  a  (a )a, 
ovpo?,')  only  in  geographical  reference  to  the  adjacent 
land,  in  opp.  to  the  inland  country  ;  but  acta  (d/cT^) 
with  the  accessory  notion  of  being  distinguishable  by 
the  senses,  inasmuch  as  the  coast  affords  striking  views 
and  a  pleasant  residence.  Liv.  xxiv.  8.  Classem  par- 


186 


TUTUS —  ROGAEE. 


avimus  ut  Africse  oram  popularemur,  ut  tuta  nobis  Ital¬ 
ic  litora  essent.  Plin.  Ep.  v.  6,  2.  Gravis  et  pestilens 
ora  Tuscorum,  quae  per  lit  us  extenditur.  Hence  litoris 
ora,  that  is,  ora  per  litus  extensa,  Yirg.  G.  ii.  44.  Tac. 
Ann.  ii.  78.  Appul.  Met.  iv.  p.  92.  Avian.  Fab.  xx.  10. 
—  And  Prudent,  adv.  Symm.  iv.  186.  Invenit  expos- 
itum  secreti  in  litoris  acta.  Cic.  Fam.  ix.  6.  Ea  trac- 
tes  quorum  et  usus  et  delectatio  est  omnibus  illis  actis  et 
voluptatibus  anteponenda.  Acta  is  a  foreign  word  of 
Greek  extraction,  which  Tacitus  (Hist.  iii.  76.)  ex¬ 
presses  by  the  circumlocution  amoena  litorum.  (iii.  207.) 

It itus,  see  Consuetudo .  Pivalitas,  see  Imitatio. 

Pixa,  see  Disceptatio.  Pobur,  see  Potentia. 

Robustus,  see  Validus. 

Pogare  ;  Orare  ;  Obsecrare  ;  Obtestari  ;  Pre- 
cari  ;  Supplicare.  1.  Pogare  and  orare  denote 
simply  a  request  as  the  quiet  utterance  of  a  wish ;  but 
the  rogans  ( opyav ,  opeyeoAor)  feels  himself  al  pari,  on 
a  par  with  the  person  whom  he  asks,  and  asks  only  a 
courtesy,  like  aWeiv  ;  the  orans  acknowledges  the  supe¬ 
riority  of  the  other,  and  asks  a  benefit,  like  Beicr^ac ; 
whereas  obsecrare  and  obtestari  denoted  pas¬ 
sionate  asking,  as  to  conjure  ;  but  the  obsecrans  asks  ur¬ 
gently,  like  \t,7rapeii> ;  the  obtestans  (from  ^eacraddai) 
in  a  suppliant  manner.  Cic.  Att.  xvi.  16.  Igitur,  mi 
Plance,  rogo  te  atque  etiam  oro.  Pseudocic.  p.  Red.  16. 
Pro  mea  vos  salute  non  rogavit  solum,  verum  etiam  ob- 
secravit.  2.  P  r  e  c  a  r  i  denotes  the  calm  act  of  prayer, 
in  which  one  raises  one’s  hand  to  heaven,  like  ev^ecr^tai; 
but  supplicare  denotes  the  passionate  act  of  sup¬ 
plication,  in  which  one  throws  one’s  self  on  one’s  knees, 
or  on  the  ground,  and  wrings  one’s  hands,  like  bcereveiv. 
By  hyperbole,  however,  precor  denotes  any  urgent 
request;  supplicare,  any  humble  request,  addressed 
to  a  human  being.  Cic.  Parad.  v.  8.  Noctu  venire  do- 
mum  ad  eum,  precari,  denique  supplicare.  (v.  232.) 

Pogare  ;  Interrogare  ;  Percontari  ;  Sciscitari. 
Pogare,  interrogare,  and  q  uaere  r  e,  denote 


ROGARE 


RUS. 


187 


a  simple  questioning  ;  r  o  g  a  r  e  ( opyav ,  opeyecrAaf), 
as  willing  to  know  ;  interrogare,  as  wishing  to 
know  ;  whereas  per  contari  and  s  u  s  c  i  t  a  r  i  de¬ 
note  urgently  asking ;  percontari  (from  y  vcovat) 
always  from  a  desire  of  knowledge,  with  seriousness  and 
calmness  ;  s  c  i  s  c  i  t  a  r  i  (redupl.  of  scitari)  often  from 
curiosity,  with  inquisitiveness,  eagerness,  or  also  with 
cunning,  like  pumping  or  ferreting  out.  (v.  125.) 

Rogare,  see  Petere. 

Rudis,  see  Fustis. 

Ruin  a  ;  Strages.  Ruin  a  (from  pevcrao)  is  the 
falling  down  of  things  raised  one  upon  another,  in  con¬ 
sequence  of  the  basis  giving  way ;  whereas  strages  is 
the  throwing  down  of  bodies  standing  upright,  in  conse¬ 
quence  of  a  push  from  without.  Liv.  iv.  33.  Strages 
ruince  similis.  (vi.  309.) 

Rumor  ;  Fama.  Rumor  (from  pevga),  like  report, 
is  the  uncertain,  dark,  often  clandestine  propagation  of 
intelligence,  in  opp.  to  authentic  assurance ;  fama 
(<£^77),  like  information,  is  the  open  and  public  propa¬ 
gation  of  intelligence,  in  opp.  to  ocular  demonstration. 
The  rumor  interests  only  by  its  novelty,  is  an  object  of 
curiosity,  and  passes  away  with  the  generation  in  which 
it  sprung  up;  the  fama  interests  through  its  importance, 
is  an  object  of  research,  and  as  a  permanent  property 
descends  to  posterity,  (v.  233.) 

Rumpere,  see  Frangere.  Rupes,  see  Saxum. 

Rursus,  see  Iter  am.  Rus,  see  Villa. 

Rus  ;  Ager  ;  Rusticus  ;  Agrestis  ;  Rustiuanus. 

1.  Rus  (aporov)  denotes  the  country,  in  opp.  to  the 
town  or  city,  the  village  with  what  belongs  to  it ; 
whereas  ager  (aypos)  the  country,  in  opp.  to  the  dis¬ 
trict  in  general,  the  open  country  or  fields.  Cels.  Med 
1.  Sanum  oportet  .  .  .  modo  ruri  esse,  modo  in  urbe, 
saepiusque  in  agro.  2.  Rusticus  denotes,  like  ay- 
poi/cos,  merely  residing  in  the  country  ;  agrestis, 
like  ciypios,  growing  wild  in  the  fields,  like  ferns,  but  as 
a  milder  expression,  for  /eras  (jpyptf)  denotes  wild- 


188 


SABULO - SACER. 


ness  as  an  inward  nature  ;  a  g  r  e  s  t  i  s,  merely  as  a 
mark  of  the  place  of  residence,  or  of  extraction.  8 
In  a  spiritual  sense,  rusticus  denotes  more  an  intel¬ 
lectual,  a  g  r  e  s  t  i  s  more  a  moral  roughness  ;  r  u  s  t  i- 
c  u  s,  like  countrified,  has  a  reference  to  bashfulness  and 
uncouthness  ;  in  its  best  sense,  it  is  allied  to  innocence  ; 
in  its  worst,  to  awkwardness :  whereas  a  g  r  e  s  t  i  s,  like 
boorish,  lias  a  reference  to  shamelessness  and  vulgarity, 
is  never  used  in  a  good  sense,  but  borders  on  feritas , 
and  answers  to  the  German  word  Flegelei,  4  churlish¬ 
ness.’  The  rusticus ,  in  opp.  to  urbanus ,  violates  only 
the  conventional  laws  of  decorum  ;  the  agrestis ,  in  opp. 
to  humanus ,  the  natural  laws  of  decorum  also.  4. 
When  Cicero  wishes  to  give  to  rusticus  a  still  milder 
sense,  and  secure  it  from  ambiguity,  he  adopts  the  word 
rusticanus ;  so  that,  according  to  him,  rusticus  is 
one  who  actually  lives  in  a  country- village,  rustica¬ 
nus,  one  who  resembles  those  w7ho  live  in  country-villa¬ 
ges  ;  hence  among  the  rusticani  the  municipes  may  be 
reckoned,  as  rusticorum  similes. 

S. 

Sabulo;  IIarena;  Sabura.  Sab ulo  (from 
pos,  tyr/fos,)  and  in  Pliny  s  a  b  u  1  u  m,  denote  sand,  as 
a  sort  of  light  soil ;  haiena,  arena  (from  ^epa<?), 
as  a  dry  stony  soil,  as  small  or  pounded  pebbles,  in  opp. 
to  a  fruitful  soil ;  sabura,  saburra,  with  especial 
reference  to  its  use,  as  shipsand,  ballast,  (vi.  311.) 

Sacellum,  see  Templum. 

Sacer  ;  Sanctus.  S  a  c  e  r  («yo?)  denotes  that 
which  is  sacred,  inasmuch  as  it  belongs  to  the  gods,  in 
opp.  to  p  r  o  f  a  n  u  s,  like  tepo?  ;  whereas  s  a  n  c  t  u  s 
(from  ayvo?)  inasmuch  as  it  is  under  the  protection  of 
the  gods,  and,  being  guarded  from  profanation,  is,  in 
consequence,  pure  and  spotless,  in  opp.  to  pollatus,  like 
ocrto?.  Hence  sanctus  homo  is  a  pure,  pious  man ; 


SACK  AMENTUM SiEVITIA. 


189 


s  a  c  e  r,  one  accursed,  devoted  to  the  gods  as  an  expi¬ 
atory  sacrifice.  In  the  same  manner  s  a  n  c  i  r  e  means 
to  place  under  the  immediate  protection  of  the  gods, 
as  laws  and  compacts,  for  example ;  whereas  sacrare 
means  to  dedicate  to  the  gods,  as  temples  and  altars, 
for  example,  (iii.  198.) 

Sacramentum,  see  Jusjurandum. 

Sacrare  ;  Consecrare  ;  Dicare  ;  Dedicare.  S  a  - 
crare,  consecrare,  mean  to  hallow,  with  refer¬ 
ence  to  men,  with  regard  to  whom  the  profane  use  of  a 
thing  is  withdrawn  and  forbidden  ;  d  i  c  a  r  e,  d  e  d  i- 
care  (from  Se^ea^at)  mean  to  dedicate  with  reference 
to  the  gods,  to  whom  the  thing  is  set  apart  as  their  prop¬ 
erty.  Hence  consecrare  may  be  used  in  an  abso¬ 
lute  sense,  but  d  e  d  i  c  a  r  e  has  always  a  reference  to 
the  new  proprietors. 

S^ipe;  Crebro  ;  Frequenter ;  Frequentare;  Cele- 
BRARE.  1.  Soepe  denotes  often,  in  opp.  to  semel ,  Suet. 
Ner.  88 ;  nonnunquam,Q\c.  Or.  66 ;  semper ,  like  iroXkd- 
Kis  ;  whereas  crebro  and  frequenter,  in  opp.  to  retro, 
Rhet.  ad  tier.  iv.  23.  Cic.  Or.  66  ;  crebro,  often, 
and  in  quick  succession,  and  rather  too  often  than  too 
seldom,  like  A a/xd ;  but  frequenter  (partic.  from 
farcire)  often,  and  not  too  seldom  ;  for  in  general  c  r  e- 
ber  denotes  a  multifarious  assembly,  inasmuch  as  it  is 
dense  and  crowded  ;  whereas  frequens,  inasmuch 
as  it  is  numerously  attended.  Consequently,  fre¬ 
quens  rather  implies  praise,  like  largus ;  c  r  e  b  e  r, 
blame,  like  spissus.  And  frequentes  senator es  denote 
the  senate,  when  represented  as  complete  ;  crebri  sen - 
atores,  as  wanting  room  on  account  of  their  number, 
and  forced  to  sit  close.  2.  Frequentare  means 
to  visit  a  place  often,  and  not  neglect  it:  whereas  cel¬ 
eb  r  a  r  e,  to  visit  it  often,  and  thereby  to  enliven  it, 
and  to  fill  it  with  festive  sounds,  (i.  17.) 

Sievitia  ;  Crudelitas.  S  ee  v  i  t  i  a  (from  at,  alvos) 
denotes  the  blood-thirsty  cruelty  of  the  tyrant,  who  acts 
like  a  ravenous  beast,  that  kills  and  tears  its  prey,  in 


190 


S.EVUS 


3ALVUS. 


opp.  to  manmetudo ;  whereas  cru  clelitas  (from 
/cpvos,  crudus)  denotes  the  reckless  cruelty  of  the  judge, 
who  enforces  the  utmost  rigor  of  the  law,  in  opp.  to 
dementia.  Sen.  Clem.  2.  Cic.  Lig.  3.  Att.  viii.  9. 
Plin.  Pan.  3. 

SiEVUS,  see  Atrox.  S alsus,  see  Lepidus. 

Saltus,  see  Silva.  Saluber,  see  Salus. 

Salus  ;  S anitas  ;  Yalens  ;  Saluber  ;  Sanus  ;  Sal- 
utaris.  1.  Salus  denotes  existence  in  general,  in 
opp.  to  interitus  ;  whereas  s  a  n  i  t  a  s,  the  health  of  the 
person  existing,  in  opp.  to  cegritudo  ;  first  of  the  body, 
then,  in  a  higher  degree,  of  the  soul.  2.  Sanus  and 
v  a  1  e  n  s  denote  health  as  a  temporary  state,  and  are 
allied  in  sense  with  integer ;  whereas  saluber  and  val¬ 
id  u  s  denote  habitual  qualities,  and  are  allied  in  sense 
with  robustus.  Hence  salubris  oratio  means  a  speech 
sound  in  matter,  possessing  original  strength  ;  sana ,  a 
temperate  and  discreet  speech.  Cic.  Brut.  13.  51. 
Tac.  Dial.  25.  Plin.  Ep.  ix.  26.  3.  Sanus  and  sal¬ 
uber  represent  health,  merely  as  finding  one’s  self 
wrell ;  v  a  1  e  n  s  and  v  a  1  i  d  u  s,  as  possessing  strength 
to  act.  4.  S  a  1  u  b  e  r  in  a  transitive  sense  means, 
what  brings  sanitas ,  in  opp.  to  pestilens ,  like  v<y lewo?  ; 
whereas  salutaris,  what  brings  salus,  in  opp.  to pes -  * 
tiferus,  like  o-corgpLos.  Cato,  apud  Plin.  H.  N.  xviii. 

6.  Nihil  salutare  est  nisi  quod  toto  anno  salubre.  (i.  31.) 

Salus,  see  Vita. 

Salutaris,  see  Salus. 

Salve,  see  Ave. 

Salvus  ;  Sospes  ;  Incolumis  ^  Integer.  S  a  1  v  u  s 
and  sospes  denote,  like  being  safe  and  sound, 

in  opp.  to  being  killed  ;  s  a  1  v  u  s  is  the  customary, 
sospes  a  select  expression  ;  whereas  incolumis 
and  integer,  like  doncrf^rjs,  denote  being  unhurt  and 
untouched  ;  incolumis  (from  calvere,  calamitas,  /coA- 
ovco),  in  opp.  to  being  wounded,  etc. ;  integer  (from 
tangere)  in  opp.  to  being  attacked.  Tac.  Hist.  i.  84. 
Mea  cum  vestra  salus  incolumitate  scnatus  firmatur; 


SANARE  — -  SAPIENS. 


191 


that  is,  our  safety  is  assured  by  the  senate  not  having 
had  a  hair  touched.  And,  i.  66.  Verba  Fabii  salu- 
tem  incolumitatemque  Viennensium  commendantis  ;  sa~ 
lus  refers  to  being  killed,  mcolumitas  to  being  plun¬ 
dered  :  comp,  with  Cic.  Orat.  iii.  45,  1T8.  Dejot.  15. 
Sunt  turn  clementim  monumenta  .  .  .  eorum  incolumita - 
tes  quibus  salutern  dedisti.  (iii.  306.) 

Sanare,  see  Mederi. 

Sanctus,  see  /SWr.and  Bonus. 

Sanguis;  Cruor;  Sanguineus;  Sanguinolentus; 
Cruentus.  1.  Sanguis  denotes  the  blood  circulat¬ 
ing  in  the  body,  living  and  supporting  life,  like  alga ; 
cruor  (/cppo?)  the  blood  gushing  from  the  body,  like 
/3p6ros.  Cic.  N.  D.  ii.  55.  Sanguis  per  venas  in  omne  cor¬ 
pus  diffunditur :  comp,  with  Rose.  Am.  7, 19.  Ut  cruorem 
inimici  quam  recentissimum  ostenderet.  Tac.  Ann.  xii. 
46.  Mox  ubi  sanguis  artus  extremos  suffuderit,  levi  ic- 
tu  cruorem  eliciunt  atque  invicem  lambunt.  Sanguis 
is  the  condition  of  physical  life  ;  cruor,  the  symbol 
of  death  by  slaughter.  2.  Sanguineus  means, 
consisting  of  blood,  sanguinolentus,  smelling  af¬ 
ter  blood,  or  blood-thirsty ;  cruentus,  red  with 
blood,  (iv.  258.). 

Sanies;  Pus.  Sanies  (from  a iaavov)  denotes 
running,  consequently,  offensive  matter ;  pus  (from 
7 n£W),  corroding,  consequently,  pernicious  matter. 
Cels.  v.  26,  20.  (vi.  316.) 

Sanitas,  Sanus,  see  Salus. 

Sapiens  ;  Prudens  ;  Callldus  ;  Scitus  ;  Solers  ; 
Cordatus;  Catus.  1.  Sapiens  (from  agirco)  is 
the  person  who  chooses  right  objects,  from  ennobling 
views,  and  pursues  them  with  quietness  of  mind  ;  pru¬ 
dens  and  c  a  1 1  i  d  u  s  denote  the  person  who  chooses 
right  means,  and  regulates  them  with  circumspection  ; 
prudentia  isa  natural  judiciousness,  pervading  a 
man’s  whole  nature :  c  a  1 1  i  d  i  t  a  s,  an  acquired  knowl¬ 
edge  of  the  world  and  of  men,  gained  by  experience 
and  practice.  Cic.  Fr.  Scaur.  5.  Hominis  [  rudentis 


192 


SAPOIl 


SATIS. 


natura,  callidi  usu,  doctrina  eruditi.  2.  P  r  u  d  e  n  s 
is  the  person  who  has  accurate  practical  views,  in  opp. 
to  stultus  ;  s  c  i  t  u  s,  who  has  tact,  mother-wit,  and  the 
faculty  of  combination  ;  solera,  who  possesses  prac¬ 
tical  genius  and  inventive  power  ;  c  o  r  d  a  t  u  s,  who 
has  his  head  in  the  right  place,  in  opp.  to  excors  ;  c  a- 
t  u  s,  who  discovers  and  knows  secret  means  and  ways, 
(v.  114.) 

Sapor;  Gustus;  Gustare  ;  Libare.  1.  Sapor 
denotes  objectively  the  flavor  which  a  thing  has,  or 
gives  out,  in  opp.  to  odor ,  etc. ;  gustus  or  gusta- 
t  u  s  (7 evaai)  denotes,  subjectively,  the  sensation  occa¬ 
sioned  by  this  flavor,  or  the  sense  of  taste,  in  opp.  to 
olf actus,  etc.  Sen.  Ep.  109.  Debet  esse  optatus  ad 
hujus  modi  gustum ,  ut  ille  tali  sapore  capiatur.  2.  The 
1  i  b  a  n  s  puts  only  a  small  portion  of  any  thing  to,  or 
into,  his  mouth  ;  whereas  the  g  11  s  t  a  n  s  has  the  sense 
of  the  effect  of  what  he  tastes,  and  is  conscious  of  its 
flavor.  Ovid,  Amor.  i.  4,, 34.  Si  tibi  forte  dabit,  quae 
prcegustaverit  ipse,  rejice  libatos  illius  ore  dapes.  (iii. 
125.) 

Sarmentum,  see  1 lamL 

Satelles  ;  Stipator.  S  a  t  e  1 1  e  s  (from  areWco') 
denotes  an  attendant,  as  a  hired  servant ;  stipator 
(from  o-rhjko?)  as  a  guard.  Cic.  Hull.  ii.  13.  Ex 
ecpiestri  loco  ducentos  in  singulos  annos  stipatores  cor¬ 
poris  constituit,  eosdem  minis tros  et  satellites  potestatis. 
(vi.  318.) 

Satis  ;  Affatim  ;  Abunde.  1.  Satis  (from  aarf) 
denotes,  like  ircav co?,  a  sufficient  measure,  without  any 
accessory  reference ;  whereas  affatim  and  abunde 
with  the  accessory  notion  of  rather  too  much  than  too  lit¬ 
tle  ;  abunde,  like  aXt?,  with  an  objective  and  abso¬ 
lute  reference  ;  whereas  affatim,  like  dcjfoovws,  in  a 
subjective  and  relative  sense.  A  person  may  have 
worked  affatim ,  according  to  his  own  opinion,  and  yet  not 
satis.  Oic.  Att.  ii.  16.  Puto  enim  me  Dicsearcho  affa¬ 
tim  satis  fecisse.  And,  xvi.  1.  Satis  est  et  affatim 


SATIS  —  SA.XUM. 


193 


prorsus.  Liv.  iv.  22.  Frumentum  non  necessitati  satis, 
sed  copise  quoque  abundeex  ante  confecto  sufficiebat.  2. 

S  a  t  i  a  r  e  denotes,  satisfying,  as  the  appeasing  of  a 
want  generally,  of  hunger,  of  a  longing,  etc. ;  whereas 
satur  are,  as  the  appeasing  of  an  unnatural  craving, 
of  an  over-eager  longing,  or  a  voracious  hunger,  of  ha¬ 
tred,  of  the  thirst  for  blood,  (i.  109.) 

Satis  habere  ;  Contentum  esse  ;  Boni  consulere  ;  . 
Contentus  ;  2Equus  animus.  1.  Satis  habere, 
that  is,  to  consider  as  enough,  expresses  a  judgment, 
and  is  only  a  sign  of  an  unimpassioned  judgment  of  the 
right  measure  ;  whereas  contentum  esse,  to  be 
satisfied,  expresses  a  feeling  and  is  a  sign  of  moderation 
and  self-government ;  lastly,  boni  consulere,  to 
take  in  good  part,  an  act  of  the  will,  by  which  a  person 
resigns  the  realizing  of  his  wish,  and  acquiesces  as  be¬ 
comes  a  man,  in  what  is  inevitable.  Satis  habere 
is  in  construction  with  an  infinitive ;  contentum 
esse,  generally  with  an  ablative,  or  with  quod.  ^Cic. 
Orat.  iii.  19;  comp,  with  Fr.  Clod.  6.  2.  C  o  n  t  e  n- 

tus  animus  denotes  a  relative  contentedness,  which 
puts  up  with  and  does  not  murmur  at  the  want  of  com¬ 
plete  success  ;  sequus  a  n  i  m  u  s,  an  absolute  content¬ 
edness,  which  feels  quite  satisfied,  and  does  not  wish  for 
a  more  prosperous  state,  (v.  343.) 

Satisfactio,  see  Purgatio. 

Saturare,  see  Satis. 

Saucius,  see  Vulnus. 

Saxum  ;  Rupes  ;  Cautes  ;  Petra  ;  Scopuli  ;  La¬ 
pis  ;  Calculus  ;  Scrupulus.  1.  Saxum,  rupes, 
and  cautes,  are  greater  ;  1  a  p  i  s,  c  a  1  x,  and  s  c  r  u- 
p  u  s,  smaller  masses  of  stone.  Plin.  H.  N.  xxxvi.  22. 
Silex  viridis  ubi  invenitur,  lapis,  non  saxum  est.  2. 

S  a  x  a  (from  -x^e/ca?,  yjrr^co')  are  greater  masses  of 
stone,  in  whatever  form,  like  i reTpai ;  rupes  and  p  e- 
t  r  ae  (jrerpai,  from  n reaeiv)  are  steep  and  high,  like 
rocks,  and  therefore  difficult  to  climb  ;  cautes  and 
scopuli  are  rough  and  pointed,  like  crags,  and  there- 
Q  13 


194 


SCAKDERE - SCELESTUS. 


fore  threaten  danger  ;  the  cautes  are  smaller,  and 
also  not  visible  in  the  water,  and  therefore  deceitful ; 
the  s  c  o  p  u  1  i  (from  /co^cu')  jutting  upwards,  threaten 
and  announce  danger,  like  aicoirekoi.  3.  Lapis 
(aXt'v/r)  is  the  most  general  expression,  and  denotes  the 
stone  only  as  a  material  substance,  without  regard  to 
its  form,  like  X/Ao?  ;  c  a  1  c  u  1  u  s,  is  a  smooth,  gener¬ 
ally  round  pebble ;  scrupulus,  a  rough,  generally 
angular  pebble  ;  but  for  this  meaning  of  scrupulus , 
the  dimin.  of  scrupus ,  we  have  only  the  authority  of 
grammarians  ;  in  authors  it  has  only  the  figurative 
meaning  of  scruple,  (v.  191.) 

Scandere  ;  Adscendere  ;  Escendere  ;  Conscen- 
dere  ;  Inscendere.  Scandere  means  to  mount  a 
steep  height,  which  is  connected  with  exertion,  and  gen¬ 
erally  brings  both  hands  and  feet  into  requisition,  as  to 
climb ;  whereas  adscendere,  escendere,  con- 
scendere,  and  inscendere,  mean  to  mount  a 
height,  in  a  general  sense ;  adscendere,  without 
any  accessory  notion,  merely  in  opp.  to  descender e ; 
whereas  escendere  means  to  mount  a  height  which 
is  fortified,  like  ramparts,  walls,  or  which  confers  dis¬ 
tinction,  as  the  rostrum  ;  conscendere,  to  mount 
something  in  company  with  others,  a  ship  for  instance  ; 
inscendere,  to  mount  an  enclosed  space,  a  carriage 
for  instance,  (iv.  60.) 

Scapha,  see  Navigium. 

Scelestus  ;  Sceleratus  ;  Nefarius  ;  Nefandus  ; 
Impius.  Scelestus  (from  scelus,  ovcX^po?)  has 
reference  to  the  mind,  like  ad  scelera  pronus  and 
promptus ;  whereas  sceleratus,  to  actions,  like 
sceleribus  pollutus  atque  opertus.  Hence  the  epithet 
sceleratus  is  applied  to  things,  to  porta ,  campus , 
vicus ;  and,  in  general,  things  can  be  called  scelesta 
only  by  personification.  In  the  like  manner  nefa¬ 
rius  and  i  m  p  i  u  s  as  applied  to  the  impiety  of  the 
person  who  acts,  only  with  this  distinction,  that  the  im¬ 
pius  is  impious  only  in  mind,  the  nefarius  in  his  actions 


SCELUS - SEMPITERNUS. 


195 


also  ;  whereas  nefandus  refers  to  the  horrible  enor¬ 
mity  of  an  action,  (ii.  149.) 

Scelus,  see  Delictum. 


Scientia,  see  Cognitio. 
Scipio,  see  Fustis. 
Scitus,  see  Sapiens. 
Scopuli,  see  Saxum. 
Scrobs,  see  Specus. 
Scrupulus,  see  Saxum. 


Schola,  see  Ludus. 
Scindere,  see  Findere. 
Sciscitari,  see  Do  gave. 
Scobina,  see  Lima. 
Scortum,  see  Pellex. 
Scropha.  see  Sus. 
Scrutari,  see  Qucerere. 


Scutum;  Clypeus  ;  Parma.  Scutum  (ovcuro?) 
is  a  larger  shield,  covering  the  whole  body,  adfcos  ; 
clypeus  and  parma  smaller  shields  of  a  round 
form,  dairfe  ;  clypeus  (^kXottios,  KaXvxfraL)  for  foot- 
soldiers  ;  parma  (7 rakp.7]')  for  horse-soldiers  also ; 
lastly,  p  e  1 1  a  ( VeA/r? 7)  a  small  shield  in  the  form  of  a 
half-moon  ;  c  e  t  r  a,  a  small  leathern  shield.  Liv.  ix. 
19.  Macedonibus  clypeus  .  .  .  Romano  scutum ,  majus 
corpori  tegumentum.  Liv.  xxxi.  36.  Cetratos,  quos 
peltastas  vocant,  in  insidiis  abdiderat. 

Scyphus,  see  Poculum.  Secessio,  see  Turbce. 

Secreta,  see  Arcana.  Securis,  see  Ascia. 

Secures,  see  Tutus. 

Sedes  ;  Sedile  ;  Sella.  S  e  d  e  s  is  simply  a  place- 
for  sitting,  like  e3o?  ;  whereas  sedile  and  sella  are 
artificially  prepared  seats  ;  s  e  d  i  1  e,  in  any  form  chosen, 
as  a  stool  or  bench,  whether  movable  or  immovable,  like 
edpa  ;  s  e  1 1  a,  of  a  particular  form,  as  a  chair  or  throne, 
like  ^povos. 


Seditio,  see  Turbce.  Segnitia,  see  Ignavia. 

Semita,  see  Iter.  Semo,  see  Numen. 

Semper  ;  Usque.  Semper  (d/^Trepe?)  means  ‘  al¬ 
ways  ’  and  ‘  ever,’  absolutely,  without  reference  to  finy 
definite  limit ;  whereas  usque  only  relatively  ‘  al¬ 
ways,’  within  a  definite  limit,  in  usque  dum,  etc. ;  but 
by  the  poets  it  is  used  without  any  additional  clause,  as 
in  Horace,  for  example,  Sat.  i.  9.  Usque  sequar  te 
(i.  14.) 

Sempiternus,  see  Continuus. 


j  96 


SENECTA 


SERIES. 


Senecta,  Senectus,  Senium,  see  Vetus. 

Senex,  see  Puer  and  Vetus. 

Sensim,  see  Paulatim. 

Sententia  ;  Opinio  ;  Suffragium.  1.  S  e  n  t  e  n- 
t  i  a  is  the  view  of  a  subject,  resting  upon  clear  percep¬ 
tion  and  acquired  conviction,  like  yvcogrj ;  o  p  i  n  i  o,  an 
opinion  resting  upon  mere  feeling,  like  ho^a.  2.  Sen¬ 
te  n  ti  a  is  the  vote  of  a  senator  upon  any  motion,  etc., 
like  7  vco/jLT]  ;  whereas  suffragium,  the  simple  voting, 
pronouncing  yes  or  no,  or  a  name,  like 

Sentes,  see  Dumi. 

Sentire,  see  Intelligere. 

Seorsum  ;  Separatim.  S  e  o  r  s  u  m  means  set  apart, 
in  order  to  prevent  a  thing  being  common,  with  the  ac¬ 
cessory  notion  of  secrecy ;  whereas  separatim  means 
separated,  in  order  to  prevent  confusion,  with  the  ac¬ 
cessory  notion  of  arrangement. 

Sepelire  ;  Condere  ;  Humare.  S  e  p  e  1  i  r  e  and 
coridere  denote  complete  burial,  the  more  or  less  sol¬ 
emn  interment  of  the  remains  of  a  dead  person,  with  or 
without  previous  burning ;  sepelire  (Goth,  filhan, 
acn rd\a%)  as  a  proper  and  technical  expression  ;  con¬ 
dere  (Karcfeeivcu')  as  a  general  and  softer  expression  ; 
whereas  h  u  m  are  means  depositing  in  the  earth,  as 
the  last  part  of  burial,  in  opp.  to  cremare. 

Sera  ;  Claustrum  ;  Pessulus  ;  Repagulum  ;  Obex. 
S  e  r  ae  and  cl  austra  are  bolts  ;  sera  (seruisse, 
eipeiv)  a  movable  bolt,  that  is  put  on  the  door ;  claus¬ 
trum,  a  bolt  that  is  fastened  to  the  door  ;  whereas 
pessuli,  repagula,  and  o  b  i  c  e  s,  are  merely  bars, 
which  supply  the  place  of  bolts;  pessulus  (7 rao-aa- 
\o?)  a  smaller  bar  for  the  fore, ?,  Plaut.  Aul.  i.  2,  25. 
Ter.  Heaut.  ii.  3,  47  ;  whereas  repagulum  (from 
irri^ai) ,  pangere,  a  greater  bar  for  the  valves,  Cic. 
Yerr.  iv.  43.  Plin.  H.  N.  xvi.  42,  and  obex  (from 
objicere)  for  the  portes ,  Tac.  II.  iii.  30.  Ann.  xiii.  39. 
(v.  292.) 

Series  ;  Ordo.  Series  (from  severe,  etpeiv)  means  a 


SERIUS  — SERMO. 


197 


row,  as  an  outward,  mechanical,  accidental  association  of 
things,  which,  according  to  their  nature,  are  of  the  like 
sort ;  whereas  ordo  (from  apfopos,  an  in¬ 

ward,  ideal,  necessary  association  of  things,  which,  ac¬ 
cording  to  their  destination,  belong  to  one  another.  S  e- 
r  i  e  s  is  a  mathematical ;  o  r  d  o,  a  moral  notion,  (vi. 
330.) 

Serius  ;  Severus.  S  e  v  e  r  u  s  (avrjpos)  means,  ac¬ 
tively,  one  who  cuts  no  jokes  ;  s  e  r  i  u  s,  in  a  neutral 
sense,  what  is  no  subject  for  joking;  and  severe 
means  earnestly  ;  s  e  r  i  o,  in  earnest ;  whence  seve- 
r  u  s  is  an  epithet  for  persons,  s  e  r  i  u  s  for  things  ;  Hor. 
A.  P.  105.  Decent  vultum  sevcrum  seria  dictu.  Se- 
nec.  Tranq.  15.  Nihil  magnum,  nihil  severum  nec  se- 
rium  quidem  ex  tanto  apparatu  putat.  Severus  is 
in  opp.  to  hilar  is,  Cic.  Brut.  93,  remissus ,  Orat.  ii.  17, 
luxuriosus ,  Quintil.  xi.  3,  74:  whereas  serius  is  in 
opp.  to  jucundus,  jocosus  ;  and  s  e  r  io  to  joco,  per  jo- 
cum.  Yet  severus  also  supplies  the  place  of  serius ; 
particularly  in  severior ,  severissimus ,  and  severitas , 
because  serius  does  not  possess  these  forms,  (i.  75.) 

Sermo;  Colloquium;  Oratio.  1.  Sermo  (e/po- 
fievo<s)  denotes  a  conversation  accidentally  arising,  or 
at  least  carried  on  without  any  fixed  and  serious  pur¬ 
pose ;  whereas  colloquium,  generally  a  conversa¬ 
tion  agreed  upon  for  a  particular  purpose,  like  a  con¬ 
ference.  2.  Sermo  is  a  natural  mode  of  speaking  ; 
oratio,  a  speech  premeditated  and  prepared  accord¬ 
ing  to  the  rules  of  art.  The  sermo  arises  when,  in  or¬ 
dinary  life,  an  individual  speaks  longer  than  usual,  and 
continues  speaking,  and  is  accidentally  not  interrupted ; 
the  oratio  has  a  definite  extent  with  an  observable  be¬ 
ginning,  middle,  and  end,  and  in  it  the  speaker  calcu¬ 
lates  upon  not  being  interrupted.  In  the  sermo ,  the 
language  of  ordinary  life  predominates,  whether  in 
prose  or  verse,  as  in  the  comic  poets,  and  in  the  Ser- 
mones  of  Horace  ;  whereas  in  the  oratio  the  language  is 
select,  and  in  conformity  to  the  rules  of  rhetoric.  Cic. 


198 


SERMO - SICCUS. 


Orat.  16.  Mollis  est  oratio  philosophorum  et  umbrati- 
lis  .  .  .  Itaque  sermo  potius  quam  oratio  dicitur.  Tac. 
Hist.  i.  19.  Apud  senatum  non  comptior  Galbae,  non 
longior  .  .  .  sermo  ;  Pisonis  comis  oratio.  (iv.  23.) 

Sermo,  see  Lingua. 

Serpens,  Serpere,  see  Repere. 

Servus  ;  Famulus  ;  Mancipium  ;  Minister  ;  An- 
cilla  ;  Servitus  ;  Servitium.  1.  Servus,  ancil- 
1  a,  famulus,  and  mancipium,  denote  a  servant 
who  is  not  free,  a  slave  ;  minister,  one  who  is  free, 
or  only  in  subordination.  Plin.  Ep.  x.  97.  Ancilloe , 
quae  ministrce  dicebantur ;  that  is,  in  Christian  assem¬ 
blies.  2.  Servus  (from  etpepo?)  means  a  slave,  in 
a  political  and  juridical  sense,  as  in  a  state  of  subjuga¬ 
tion,  in  opp.  to  dominus ,  Cic.  Verr.  iv.  50,  like  £o0\o? 
and  Spco ?  ;  famulus  Qxagako?  ?)  in  a  patriarchal 
sense,  as  belonging  to  and  part  of  the  family,  in  opp.  to 
lierus ,  Cic.  Off.  ii.  7,  like  ob/cerr)?  ;  m  a  n  c  i  p  i  u  m,  in 
an  economical  sense,  as  a  possession  and  marketable 
commodity,  like  dvhpdirohov.  3.  S  e  r  v  a  means  a  fe¬ 
male  slave,  with  especial  reference  to  her  legal  condi¬ 
tion  ;  a  n  c  i  1 1  a,  in  ordinary  life,  as  the  feminine  of 
servus.  Servitus  denotes  slavery,  quite  indifferent¬ 
ly,  as  a  regular,  natural,  legal  state  ;  whereas  s  e  r  v  i- 
t  i  u  m,  either  with  contempt  or  compassion,  as  an  ir¬ 
regular,  compulsory,  ignominious  state.  Most  prose 
writers,  however,  use  servitus  merely  as  the  abstract ; 
servitium ,  and  especially  servitia ,  as  the  concrete  term 
for  servi.  (v.  136.) 

Severitas ;  Gra vitas ;  Strenuitas.  Severitas 
(^avrjpoTT]^')  means  earnestness,  so  far  as  it  is  seated  in 
the  mind  ;  g  r  a  v  i  t  a  s  (from  7 epaios)  so  far  as  it 
makes  an  impression  on  others ;  strenuitas  (from 
(tt pTjvrfsj  Spalvco')  so  far  as  it  shows  itself  in  action,  (ii. 
129.) 

Severus,  see  Austerus  and  Serius. 

Sica,  see  Gladius.  Sicarius,  see  Homicida . 

Siccus,  see  Aridus.  Sidus,  see  Stella. 


199 


SIGNUM  —  SISTERE. 

Signum,  see  Imago. 

Silere  ;  Tacere  ;  Reticere  ;  Obticere.  1.  S  i- 
lere  (from  eXXo?)  means  to  be  still,  cnwnrdv,  in  opp. 
to  strepere ,  Suet.  Aug.  94 ;  whereas  tacere  (from  te- 
gere  ?)  means  to  be  silent,  oipav,  in  opp.  to  loqui,  di- 
cere.  And  the  compound  word  reticere,  if  a  man 
lias  something  to  say,  and  keeps  it  to  himself,  in  opp.  to 
eioqui ,  proloqui ;  but  obticere,  if  a  man  does  not 
speak  to  one  who  asks  or  expects  an  explanation,  in  opp. 
to  respondere.  Cic.  Harusp.  28.  Sed  tamen  facile  ta- 
centibus  cmteris  reticuissem.  2.  Tacens  and  t  a  c  i- 
tus  denote  being  silent  merely  as  a  temporary  state  ; 
tacens  means  any  one  who  does  not  speak ;  t  a  c  i- 
t  u  s,  one  who,  when  an  opportunity  for  speaking  offers, 
purposely  refrains,  and  observes  a  significant  silence ; 
whereas  taciturnus  denotes  silence  as  an  habitual 
quality,  like  close  and  reserved,  (i.  85.) 

Silva  ;  Saltus  ;  Nemus  ;  Lucus.  Silva  (vXy) 
denotes  a  wood,  in  a  general  sense,  merely  with  refer¬ 
ence  to  the  timber,  like  v\p  ;  whereas  saltus  (aXcro?) 
as  a  wild  place,  or  wood  in  the  midst  of  mountains,  like 
vdmj ;  n  e  m  u  s  (yegol)  as  a  pleasant  place,  as  a  grove ; 
lucus  (Xo^pur})  as  a  sacred  place,  as  a  grove  conse¬ 
crated  to  the  gods,  like  aXcro?,  aX™?.  (ii.  93.) 

Simpuvium,  see  Poculum.  Simulacrum,  see  Imago. 

Simulatio,  see  Imitatio.  Simultas,  see  Odium. 

Sinere,  see  Ferre.  Singularis,  s.  Eminem. 

Sinister  ;  L^evus.  Sinister  (old  Germ,  winis- 
tra)  denotes  the  left,  as  a  usual  and  prosaic  expression, 
like  dpicrrepos  ;  1  sq  v  u  s  (Xato<?)  as  a  select  and  poetical 
expression,  like  cr/ccuo ?.  In  a  figurative  sense  s  i  n  i  s- 
t  e  r  is  the  symbol  of  unpropitiousness  and  of  disaster ; 
lsevus,  of  perverseness  and  of  awkwardness,  (vi.  836.) 

Sinus,  see  Gremium. 

Sistere  ;  Inhibere  ;  Statuere.  S i s  t  e  r  e  and 
i  n  h  i  b  e  r  e  mean,  to  make  any  thing  stand  still ;  sis¬ 
tere  ( iaTavcu )  with  reference  to  a  living  and  running 
object ;  i  n  h  i  b  e  r  e,  to  a  lifeless  object,  that  has  merely 


200 


SITUM - SOLEMNIA. 


been  put  in  motion ;  whereas  statuere  means  to  make 
any  thing  stand  fast.  (iv.  299.) 

Situm  esse,  see  Cubare. 

Situs,  see  Latum. 

Societas,  see  Foedus. 

Socius  ;  Sodalis  ;  Amicus  ;  Familiaris  ;  Parti- 
ceps  ;  Consors.  1.  S  o  c  i  i  (from  sequi)  are  bound  by 
common  interests  to  act  together,  as  partners,  compan¬ 
ions,  etc.  ;  s  o  d  a  1  e  s  and  s  o  c  i  e  n  n  i,  like  eraipoi,  are 
bound  only  by  being  pleased  with  each  to  the  common 
enjoyment  of  life,  as  comrades  and  good  friends  ; 
but  sodalis  (from  ^eto?,)  is  the  more  ele¬ 
vated,  sociennus,  a  more  comic  expression.  S  o- 
c  i  u  s  is  generally  in  construction  with  an  objective 
genitive,  which  names  the  purpose  of  the*  sociatio  ; 
whereas  sodalis  only  with  a  subjective  genitive, 
which  names  the  other  sodalis ;  socius  periculi ,  culpce , 
but  sodalis  meus.  2.  Sodalis  is  a  good  friend,  with 
whom  one  stands  in  a  sociable,  that  is  to  say,  a  calm 
state  of  intercourse;  amicus,  a  friend,  with  wffiom 
one  exchanges  the  sacred  feeling  of  love  and  respect ; 
familiaris,  a  confidant,  to  whom  one  is  bound,  as 
one  heart  and  soul,  in  mirth  and  sorrow.  3.  The  s  o- 
c  i  u  s  r  e  i  is  considered  in  the  state  of  a  fellow-labor¬ 
er  or  fellow-sufferer  ;  the  particeps  and  consors 
as  sharers  in  an  enjoyment  or  in  a  possession ;  the  par¬ 
ticeps,  because  he  voluntarily  takes  a  part  in  a  thing, 
in  opp.  to  expers ,  like  yuero^o?  ;  the  consors,  because, 
without  co-operating,  he  is  entitled  to  a  share,  in  opp. 
to  exsors.  Cic.  Balb.  28.  Fuit  hie  multorum  illi  labo- 
rum  socius  aliquando;  est  fortasse  nunc  nonnullorum 
particeps  commodorum.  Liv.  xxi.  41,  and  Suet.  Aug. 
25.  The  co-regent  is  socius  imperii ,  so  far  as  he  shares 
in  the  business  of  government ;  consors ,  so  far  as  the 
office  is  merely  honorary,  (iv.  208.) 

Socordia,  see  Ignavia. 

Sodalis,  see  Socius. 

Solemnia  ;  Fere®  ;  Dies  festi  ;  Festa.  S  o  1  e  m- 


SOLERE - SOLUM. 


201 


n  i  a  means  festivals,  so  far  as  they  are  solemn  or  regu¬ 
larly  returning  institutions;  feriae,  so  far  as  they  are 
days  of  rest  and  recreation  ;  f  e  s  t  a,  or,  in  prose,  dies 
f  e  s  t  i,  so  far  as  they  are  days  of  rejoicing,  (vi.  839.) 

Solere  ;  Consuevisse  ;  Adsolere.  1.  S  o  1  e  r  e 
(from  ekelv')  is  used  of  events  and  of  actions,  like 
< piXelv ,  to  be  used ;  whereas  consuevisse  only  of 
an  action,  with  reference  to  a  person,  like  elccfoevcu,  to 
be  wont.  In  Liv.  xxxviii.  17,  Haec  quibus  insolita 
atque  insueta  sunt  Graeci  timeant !  —  the  word  i  n  so¬ 
li  t  u  s  refers  to  the  frequency  of  their  appearance  ;  i  n- 
s  u  e  t  u  s,  to  the  connection  of  their  appearance  with 
the  individuality  of  the  subject  acting  or  suffering.  2. 
S  o  1  e  t  is  used  indifferently ;  a  s  s  o  1  e  t  involves  praise, 
and  may  be  resolved  into  recte  or  rite  solet.  (v.  73.) 

Solers,  see  Sapiens.  Solicitare,  see  Lacessere . 

Solicitudo,  see  Cura. 

Solitudo  ;  Vasta  ;  Deserta  ;  Tesca.  S  o  1  i  t  u  d  o 
denotes  the  solitude  of  a  place,  indifferently  or  with 
praise ;  whereas  vasta,  deserta,  tesca  loca,  with 
blame  ;  vasta  loca,  as  uncultivated  wastes,  in  opp.  to 
mlta;  whereas  d  e  s  e  r  t  a,  as  uninhabited  deserts,  in 
•jpp.  to  Jiabitata  ;  and  t  e  s  c  a,  or  t  e  s  q  u  a,  (from  ta- 
cere,)  as  lonely  places,  where  an  awful  stillness  reigns, 
in  opp.  to  celebria.  (iii.  226.) 

Solum;  Fundus;  Vadum;  Fund  amentum.  So¬ 
lum,  fundus,  v  a  d  u  m,  denote  the  natural  ground 
and  bottom  of  a  thing  ;  solum,  that  of  the  earth,  on 
which  one  can  place  a  firm  foot,  in  opp.  to  the  mova¬ 
ble  elements  air  and  water;  fundus  (from  fodere, 
/3i/^o?,)  that  of  a  vessel,  in  opp.  to  the  remaining  space 
in  the  vessel ;  vadum  (e8o?)  that  of  a  river,  ocean, 
or  sea,  in  opp.  to  the  water,  which  flows  into  it,  or  to 
standing  water ;  whereas  fundamentum  denotes  a 
foundation  artificially  laid,  on  which  a  building,  etc. 
rests,  and  which,  in  addition  to  the  solum ,  it  particularly 
needs.  Hence  the  proverbial  phrase,  Omnis  res  jam 
in  vado  est ;  like  a  swimmer  who  has  reached  the  bot- 


202 


SOLUM - SPECUS. 


tom  of  the  water:  and  Largitio  fundum  non  Jidbet ,  like 
the  vessel  of  the  Danaides.  Cic.  Brut.  74.  Solum  et 
quasi  fundamentum  oratoris  vides.  (v.  35.) 

Solum,  see  Tellus. 

Somnus;  Sopor;  Somnium  ;  Insomnium.  1.  So  na¬ 
nus  ( vttvo 9)  denotes  sleep,  as  a  usual  prosaic  expres¬ 
sion  ;  sopor  (vrrap)  as  a  select  poetical  expression.  In 
prose  sopor  has  only  a  causative  meaning,  a  means 
of  producing  sleep,  but  not  a  deep  sleep.  2.  Som¬ 
nium  denotes  a  dream,  in  prose,  like  ovap  ;  i  n  s  om¬ 
nium,  in  poetry,  like  evvirviov.  (v.  278.) 

Sonitus,  see  Fragor. 

Sons,  see  Culpa.  Sopor,  see  Somnus. 

Sordes,  see  Lutum .  Sospes,  see  Salvus. 

Sparsi,  see  Passi.  Spatiari,  see  Ambulare. 

Species,  see  Figura.  Spectare,  see  Videre. 

Spectrum ;  Mostellum ;  Manes  ;  Lemures.  Spec¬ 
trum  denotes  the  apparition  of  a  departed  spirit,  as  a 
supernatural  appearance ;  mostellum  (dimin.  from 
monstrum)  as  a  horrible  apparition ;  manes  (from 
dpevgvd  fcapgva)  as  the  apparition  of  a  good  spirit ;  1  e- 
mures,  as  that  of  a  hobgoblin,  (vi.  344.) 

Speculator,  see  Explorator. 

Specus  ;  Ca verna  ;  Antrum  ;  Spelunca  ;  Spel^eum  ; 
Fovea  ;  Scrobs.  1.  Specus  and  c  a  v  e  r  n  a  are 
cavities,  whether  under-ground,  or  on  a  level  with  the 
ground,  —  consequently,  a  species  of  antrum  ;  spe¬ 
lunca  and  s  p  e  1  se  u  m,  cavities  with  a  perpendicular 
opening,  leading  up  into  a  mountain  ;  scrobs,  fovea, 
and  f  a  v  i  s  s  a,  pits  with  an  horizontal  opening,  leading 
down  into  the  earth.  2,  Specus  (0-7 reo?)  is  a  gap, 
with  a  longish  opening  ;  caverna  (from  Kvap')  a 
hole,  with  a  round  opening.  3.  Spelunca  ( airrjX - 
uyf)  is  a  cavity,  in  a  merely  physical  relation,  with  ref¬ 
erence  to  its  darkness  and  dreadfulness;  antrum 
(< avrpov )  a  grotto,  as  a  beautiful  object,  with  reference 
to  its  romantic  appearance  and  cooling  temperature ; 
lastly,  spelaeum  {cnn)\aLov)  is  used  only  by  the 


SPERARE - SPERNERE. 


203 


poets,  as  the  abode  and  lurking-hole  of  wild  beasts.  4. 
Fovea  (from  (pveiv )  is  a  pit  meant  to  remain  open, 
or  only  covered  in  order  to  keep  in  or  to  catch  a  wild 
beast ;  s  c  r  o  b  s,  a  pit  meant  to  be  filled  up  again,  and 
only  dug,  in  order  to  bury  something,  the  root  of  a  tree, 
for  instance,  or  a  corpse,  (v.  140.) 

Sperare,  see  Vereri. 

Spernere  ;  Contemnere  ;  Despicere  ;  Aspernari  ; 
Recusare;  Fastidire;  Negligere.  1.  Spernimus 
rejicienda,  fugienda  ut  libidines.  Contemnimus  magna, 
metuenda  ut  pericula,  mortem.  Despicimns  infra  nos 
posita,  ut  vulgi  opiniones ;  according  to  Lambinus.  Or, 
spernere,  spernari,  aspernari  (eW epalveiv) 
mean,  not  to  care  for  a  thing,  in  opp.  to  appetere ,  concu- 
pisse ,  Cic.  Fin.  ii.  10,  51.  Plaut.  Mil.  iv.  2,  59,  some¬ 
thing  like  d'rrolBaXXeiv ;  whereas  contemnere,  poeti¬ 
cally  t  e  m  n  e  r  e  (from  temere) ,  not  to  fear  a  thing,  in  opp. 
to  timere ,  metuere ,  Cic.  Fam.  vii.  32.  Att.  ii.  24.  Sen. 
Prov.  6.  Tac.  H.  ii.  92,  like  Karatypovelv ;  lastly,  des¬ 
picere,  despectare,  not  to  value  a  thing,  in  opp. 
to  suspicere ,  revereri ,  admirari.  Cic.  Off.  ii.  11,  38. 
Tac.  Ann.  ii.  43,  like  oXiycopeiv.  2.  Spernere  de¬ 
notes  despising,  as  an  inward  feeling,  synonymously  with 
parvi  putare ,  negligere ;  spernari,  and  the  more 
usual  word,  a  s  p  e  r  n  a  r  i,  as  an  utterance  of  that  feel¬ 
ing,  synonymously  with  recusare ,  abnuere ,  rejicere , 
like  waving  from  one.  In  spernere,  the  notion  of 
holding  cheap  predominates  ;  in  aspernari,  that  of 
aversion  or  rejection.  Spernere  refers  to  an  object 
which  is  at  one’s  command;  aspernari,  to  some¬ 
thing  offered  to  us,  or  obtruded  upon  us.  3.  Asper¬ 
nari  is  confined  to  the  simple  avowal  of  aversion ; 
whereas  recusare  includes  the  decided  declaration 
of  unwillingness.  Curt.  vi.  6,  T.  Principes  aspernan- 
tes  quidem,  sed  recusare  non  ausos  Persicis  ornaverat 
vestibus.  4.  The  spernens  follows  a  moral  and  ra¬ 
tional  aversion,  and  acts  more  or  less  with  a  conscious¬ 
ness  of  his  grounds  for  despising  anything ;  whereas  the 


204 


SPHJEKA - SPONTE. 


fastidiens  follows  a  physical  and  instinctive  aver¬ 
sion,  whether  it  be  an  innate  or  temporary  antipathy, 
which  arises  either  from  an  actual  loathing,  or  from  what 
appears  like  it ;  lastly,  the  n  e  g  1  i  g  e  n  s  follows  the 
suggestion  neither  of  reason,  nor  yet  of  instinct  and 
feeling,  but  acts  without  thought  or  purpose,  (ii.  178.) 

Spbjera,  see  Globus.  Spica,  see  Culmus. 

Spiritus,  see  Anima.  Spissus,  see  Augustus. 

Splendere,  see  Lucere.  Spolia,  see  Prceda. 

Spoliare,  see  Vastare.  Spondere,  see  Polliceri. 

Sponsor ;  Yas  ;  Pr2es.  Sponsor  is  a  surety  in  a 
general  sense,  who  guarantees  any  thing  whatever ; 
whereas  v  a  s  and  p  r  ae  s  are  sureties  in  a  court  of  jus¬ 
tice  ;  v  a  s  (from  ae^-Xo?)  one  who  gives  security  for  the 
appearance  of  one  or  other  party  in  court ;  p  r  ae  s,  who 
gives  security  for  a  claim  of  government,  (iv.  113.) 

Sponte  ;  Ultro  ;  Sua  sponte;  Voluntate  ;  Liben- 
ter.  1.  Sponte  (77*0^09)  means  voluntarily ;  where¬ 
as  u  1 1  r  0,  in  an  over-ready  manner  ;  so  that  sponte, 
refers  to  the  mind  of  the  agent,  ultro  to  the  thing 
itself.  Liv.  x.  19.  Orare  ne  collegae  auxilium,  quod 
acciendum  ultro  fuerit,  sua  sponte  oblatum  sperneretur ; 
and  Tac ,  Hist.  iv.  7 9.  Suet.  Caes.  6.  Sponte  accu- 
s  a  r  e  means  to  accuse  of  one’s  own  accord ;  whereas 
ultro  accusare  means  to  obtrude  one’s  self  into 
the  office  of  an  accuser,  when  one  should  be  satisfied 
with  not  being  one’s  self  accused  ;  according  to  which, 
ultro  accusavit  may  be  resolved  into  the  com¬ 
plete  phrase :  Haud  contentus  non  accusari  ab  altero, 
ultro  etiam  progressus  est,  ut  ipse  accusaret  alterum,  or, 
ultro  progressus  accusavit  alterum.  2.  Sponte,  from 
choice,  is  in  opp.  to  casu,  or  necessitate ,  Colum.  ii.  1, 
13.  Plin.  Ep.  v.  14.  Tac.  Ann.  vi.  23;' whereas  sua 
sponte,  quite  of  one’s  own  accord,  like  avro fiaTws , 
in  opp.  to  rogatus ,  provocatus ,  or  invitatus.  Caes.  B. 
G.  i.  44.  Cic.  Fam.  i.  7.  iv.  3.  vii.  5.  (iii.  103.)  3. 

Sponte  and  spontaneus,  like  etctov  and  e/coucrto9, 
paint  the  voluntary  action  as  an  act  of  the  understand- 


SQUALOR  —  STIPULA. 


205 


ing  ;  voluntate  and  voluntarius,  like  e^eAozm;?, 
as  an  act  of  the  will,  in  opp.  to  invite ;  libenter  and 
1  i b  e  ns,  like  aagevos,  as  an  act  of  feeling,  in  opp.  to 
tcvdio.  (iv.  27 T.) 

Squalor,  see  Lutum .  Stagnum,  see  Lacuna. 

Statim,  see  Repente.  Statua,  see  Imago. 

Statuere,  see  Destinare  and  Sistere. 

Status,  see  Conditio. 

Stella  ;  Astrum  ;  Sidus.  Stella  (dirain,  of  acrrtfp ) 
means  any  one  of  the  innumerable  individual  stars,  like 
cKTTtjp;  astrum  ( dcrrpov ),  any  one  of  the  greater 
bright  heavenly  bodies,  the  sun,  moon,  and  principal 
stars,  with  their  peculiar  names,  like  aarpov;  sidus 
(elSo?),  a  complication  of  stars,  a  constellation,  and,  by 
affinity  of  the  notion  with  number  and  magnitude,  a 
great  star,  like  repa?,  relpea.  Astrum  and  s  t  e  1 1  a 
denote  the  stars  more  in  a  mere  physical  relation,  as 
bright  heavenly  bodies;  sidus,  more  in' an  astronomi¬ 
cal  and  astrological  relation,  as  portentous  and  influenc¬ 
ing  human  affairs.  Sen.  Helv.  9.  Dum  ortus  siderum , 
occasus  intervallaque,  et  causas  investigare  velocius 
meancli  vel  tardius  spectare  tot  per  noctem  Stellas  mi- 
cantes  liceat.  (iv.  409.) 

Stercus,  see  Lutum.  Stilla,  see  Grutta. 

Stimulare,  see  Pungere.  Stipator,  see  Satelles. 

Stipes;  Vallus  ;  Palus;  Sudes.  Stipes  and 
v  a  1 1  u  s  mean  a  larger  sort  of  pale  or  stake,  like  a  pole 
or  the  stem  of  a  tree,  which  must  be  driven  into  the 
earth  with  a  rammer  ;  stipes  serves  for  various  uses, 
in  war  and  upon  other  occasions;  vallus  (the  dimin. 
of  o-vapos  ?)  is  chiefly  used  as  a  palisade  ;  whereas  p  a- 
1  u  s  and  sudes  mean  a  smaller  sort  of  stake,  which  may 
be  driven  into  the  earth  in  the  ordinary  way ;  palus 
(from  pangere)  serves  for  various  uses,  as  a  hedge-stake, 
etc.,  and  especially  for  fastening  any  thing  to  it ;  su¬ 
des  (from  o£o 9  ?)  is  also  used,  on  account  of  its  spike, 
for  a  palisade,  a  lance,  a  javelin,  (iv.  824.) 

Stipula,  see  Culmus. 

R 


206 


ST1RIA  —  STRABO. 


Stiria,  see  G-utta. 

Stirps  ;  Genus  ;  Gens  ;  Prosapia  ;  Posteritas  ; 
Progenies  ;  Proles  ;  Suboles.  1.  S  t  i  r  p  s,  g  e- 
n  u  s,  and  gens,  denote  the  race  usually  in  an  ascend¬ 
ing  line,  as  abstract  and  collective  terms,  for  majores ; 
whereas  prosapia,  progenies,  propago,  pro¬ 
les,  suboles,  in  a  descending  line,  as  abstract 
and  collective  terms  for  posteri.  2.  Prosapia  is  an 
antiquated  solemn  expression,  and  only  to  be  used  of 
ancient  noble  families,  Cic.  Univ.  11.  Quintil.  i.  6,  40  ; 
posteritas,  the  usual  prosaic,  p  r  o  g  e  n  i  e  s,  a  se¬ 
lect,  elevated  expression,  Cic.  Rep.  ii.  22 ;  proles 
and  suboles,  poetical  expressions,  Cic.  Or.  iii.  38 ; 
proles  denotes  children,  as  fruits  destined,  as  a 
younger  race,  to  exist  with  their  parents ;  suboles, 
as  an  after-growth,  destined  to  supply  the  place  of  the 
generation  that  is  dying  off.  3.  Gens  (7 every')  is  a 
political,  genus  (yew),  a  natural  race.  Gens  con¬ 
sists  of  families,  wdiom  the  founder  of  states  has  united 
into  a  community  or  complex  family ;  genus  consists 
of  species  and  individuals,  that  by  their  common  prop¬ 
erties  belong  to  one  and  the  same  class  of  beings,  (v. 
307). 

Stirps  ;  Truncus.  Stirps  (crep^o?)  denotes 
the  stock  as  the  animating  and  supporting  principal 
part  of  a  tree,  in  opp.  to  the  branches  and  leaves,  as 
growing  from  it  and  dependent  upon  it ;  truncus,  the 
naked,  dry  part  of  the  tree,  in  opp.  to  the  branches  and 
leaves,  and  even  to  the  top  itself,  as  its  ornament ;  in 
short,  so  far  as  it  answers  to  the  trunk  of  the  human 
body.  (iv.  322.) 

Stolidus,  see  Stupidus . 

Stolo,  see  Rami. 

Stomachari,  see  Succensere. 

Strabo  ;  Pjetus.  Strabo  (<rrpa/3o?)  means,  one 
who  squints  from  nature,  or  sickness,  or  bad  habit ; 
whereas  p  se  t  u  s,  one  who  squints  designedly  and  wag¬ 
gishly.  (vi.  350.) 


S  TRACES 


STUPIDUS. 


207 


Strages,  see  Ituina.  Strenuitas,  see  Severitas . 

Strepidus,  see  Fragor .  Strues,  see  Acervus. 

Studium  ;  Benevolentia  ;  Favor  ;  Gratia.  1. 
S  t  u  d  i  u  m  is  usually  the  attachment  and  '  dependent 
feeling  of  the  lower  towards  the  higher,  of  the  sol¬ 
dier  towards  the  general,  of  the  subject  towards  the 
ruler,  of  the  scholar  towards  the  teacher,  of  the  indi¬ 
vidual  towards  his  party  ;  whereas  favor  is  the  love 
and  favor  of  the  higher  towards  the  lower,  of  the  pub¬ 
lic  towards  the  player,  of  the  people  towards  the  candi¬ 
date,  of  the  judge  towards  one  of  the  parties,  etc. ; 
lastly,  benevolentia  is  love  and  good-will  towards 
one  of  equal  rank.  In  Cic.  Rose.  Com.  10.  Quod 
studium  et  quem  favorem  secum  in  scenam  attulit  Pan- 
urgus?  the  public  is  first  considered  as  an  auditor,  then 
as  a  judge  of  the  player.  Orat.  i.  21.  Ego  qui  incen¬ 
sus  essem  studio  utriusque  vestrum,  Crassi  vero  etiam 
amore.  2.  Studium,  favor,  and  benevolen- 
t  i  a,  denote  a  temporary  affection,  occasioned  by  and 
contracted  from  external  circumstances, —  consequently, 
of  a  quieter,  or  entirely  latent  sort ;  whereas  amor 
is  love  deeply  rooted  in  the  soul,  bordering  on  pas¬ 
sion.  Cic.  Fam.  i.  9.  Nihil  est  quod  studio  et  be¬ 
nevolentia  vel  potius  amore  effici  non  possit.  Att.  v. 
10.  Amoves  hominum  in  te,  et  in  nos  quaedam  benevolen¬ 
tia.  3.  Fa  vor  is,  subjectively,  the  favor  which  a  person 
entertains  towards  another,  in  opp.  almost  to  invidentia  ; 
whereas  gratia  is,  objectively,  the  favor  in  which  a 
person  stands  with  another,  in  opp.  to  invidia.  (iv.  106.) 

Stupidus  ;  Brutus  ;  Bardus  ;  Stultus  ;  Fatuus  ; 
Stolidus.  Stupidus,  brutus,  and  bardus,  de¬ 
note  a  merely  negative  quality,  want  of  intellect ;  stu¬ 
pid  u  s  (from  TiKpco,  Ta^etQ,  that  of  a  human  being  who 
comprehends  with  difficulty,  as  dull-witted,  like  dvaia- 
Arjros ;  brutus  (/mupwTo?) ,  that  of  beasts,  and  of 
men  whose  organization  is  like  that  of  beasts,  who  com¬ 
prehend  nothing,  as  without  reason,  like  /3\d% ;  bar¬ 
dus,  who  comprehends  slowly,  as  without  talent,  like 


208 


SUAVIS - SUFFKAGIUM. 


/ SpaSS ? ;  whereas  s  t  u  1 1  u  s,  f  a  t  u  u  s,  and  s  t  o  1  i 
d  u  s,  denote  a  positive  quality  of  the  mind,  which  has 
false  notions  and  a  perverse  judgment ;  s  t  u  1 1  u  s  (from 
tcXXw,  araWco,  draXotypwv),  a  want  of  practical  wis¬ 
dom,  as  folly,  like  yucopo?,  in  opp.  to  prudens  ;  f  a  t  u  u  s, 
a  want  of  aesthetical  judgment,  as  silliness  ;  s  t  o  1  i  d  u  s, 
a  want  of  reasonable  moderation,  as  brutality.  Liv. 
xxv.  19.  Id  non  promissum  magis  stolide  quam  stulte 
creditum.  (iv.  229.) 

Suavis  ;  Dulcis.  S  u  a  v  i  s  (rjiis)  denotes,  like  rj&vs, 
a  pleasant  odor,  and,  figuratively  that  which  gives  a 
calm  pleasure  ;  dulcis,  like  7X^/0;?,  a  pleasant  flavor, 
and,  figuratively,  that  which  gives  a  lively  pleasure ; 
hence  dulcis  is  a  stronger  expression  than  suavis ,  in 
Plin.  Ep.  v.  8,  10.  Ilsec  vel  maxima  vi,  amaritudine, 
instantia  ;  ilia  tractu  et  suavitate ,  atque  etiarn  dulcedine 
placet.  Plin.  H.  N.  xv.  27.  Dulce ,  et  pingue,  et  suave. 
(iii.  256.) 

Suavium,  see  Oscidum.  Subito,  see  Repente. 

Sublime,  s.  Aer  and  Altus.  Suboles,  see  Stirps.  * 

Succensere  ;  Irasci  ;  Indignari  ;  Stomachari. 
Succensere  and  segre,  gra viter,  molest e, 
difficiliter  f  e  r  r  e,  to.  take  any  thing  ill,  denote  a 
silent,  irasci,  indig nari,  and  stomachari, 
a  loud  displeasure  ;  i  r  a,  anger,  has  the  character  of  a 
passion,  inasmuch  as  it  thirsts  after  vengeance ;  i  n d  i  g- 
n  a  t  i  0,  indignation,  that  of  an  awakened  or  excited 
moral  feeling,  inasmuch  as  it  expresses  with  energy  its 
disapprobation  or  contempt ;  stomach  a  tio,  a  fit  of 
passion,  that  of  a  choleric  temperament,  inasmuch  as  it 
suffers  the  bile  to  overflow,  and  gives  vent  to  its  irrita¬ 
bility  by  blustering  and  brawling.  The  i  r  a  t  u  s  makes 
his  appearance  as  an  enemy,  and  excites  fear ;  the  i  n- 
dignabundus,  as  a  judge,  and  inspires  awe- ;  the 
stomachans,  as  a  hypochondriac,  and  is  a  subject 
for  comedy,  (v.  119.) 

Sudes,  see  Fustis  and  Stipes. 

Suffragium,  see  Sententia. 


SUFFUGIUM 


SITPERBIA. 


209 


Suffugium,  see  Perfuga.  Sulcus,  see  Porca. 

Sumerb  ;  Capers  ;  Prehendere  ;  Accipere  ;  Ex- 
cipere;  Recipere  ;  Suscipere;  Recuperare.  1. 
S  u  m  e  r  e  (sub-imere)  means  to  take  up  any  tiling,  in 
order  to  use  it,  like  aipelv  ;  c  a  p  e  r  e  (from  tcairTeiv) 
to  lay  hold  on  any  thing,  in  order  to  possess  it,  like  \a- 
/3eu> ;  lastly  prehendere,  prsehendere  (from  xav~ 
Saveiv')  to  lay  hold  on  any  thing,  in  order,  in  a  mere 
physical  sense,  to  have  it  in  one’s* hand.  Cic.  Phil.  xii. 
7.  Saga  sumpsimus ,  arma  cepimus.  2.  Accipere 
means  to  take  "any  thing  offered,  with  willingness,  $£%- 
ecrAat ;  e  x  c  i  p  e  r  e,  to  intercept,  or  catch  any  thing 
that  is  escaping,  v7 ro8e^eo-A<zi ;  recipere,  to  take 
any  thing  that  wants  protection,  with  a  generous 
feeling  ;  suscipere,  to  undertake,  or  take  upon 
one’s  self  any  thing  burdensome,  with  self-denial.  The 
a  c  c  i  p  i  e  n  s  usually  takes  in  his  hand  ;  the  e  x  c  i  p  i- 
e  n  s,  in  his  arms  ;  the  r  e  c  i  p  i  e  n  s,  in  his  bosom ;  the 
s  u  s  c  i  p  i  e  n  s,  on  his  arm  or  back.  3.  Recipere 
means  to  receive  again,  without  taking  pains  ;  whereas 
recuperare,  to  regain  by  one’s  own  exertion.  Liv. 
xiii.  53,  urbem  recipit ,  by  merely  taking  possession ; 
comp,  with  xxvi.  39,  urbe  recuperata ,  by  conquest,  (iv. 
131.) 

Summus  ;  Supremus.  Summus  (superl.  of  sub) 
denotes  the  uppermost,  indifferently,  and  with  mere  lo¬ 
cal  reference,  like  a/cpo?,  in  opp.  to  imus,  Rhet.  ad  Her. 
iii.  18.  Cic.  Rose.  Com.  7.  Yell.  P.  ii.  2*.  Tac.  IT.  iv. 
47  ;  whereas  supremus  is  a  poetical  and  solemn  ex¬ 
pression,  with  the  accessory  notion  of  elevation,  like 
i/7 Taro?,  almost  in  opp.  to  infimus.  (iv.  357.) 

Sumptus  ;  iMPENSiE.  Sumptus  means  expense, 
so  far  as  it  diminishes  wealth  and  capital,  allied  to  prod¬ 
igality  ;  i  m  p  e  n  s-ae,  so  far  as  it  serves  to  the  attain¬ 
ment  of  an  object,  allied  to  sacrifice,  (vi.  357.) 

Superare,  see  Vincere. 

Superbia  ;  Arrogantia  ;  Fastus  ;  Insolentia. 
S  u  p  e  r  b  i  a,  from  self-sufficiency,  thinks  others  be- 
r*  14 


210 


SUPER  ESSE StTSTINERE. 

neath  itself,  and  considers  them  only  as  to  the  inferior 
ity  of  their  endowments ;  pride,  in  opp.  to  humility . 
ar.rogantia  would  make  others,  who  owe  it  no  horn- 
age,  sensible  of  its  endowments  or  privileges,  in  opp.  to 
modesty ;  fastus  (from  a'ira^av‘1')  pushes  men  from 
itself,  as  unworthy  to  stand  in  connection  with  it,  as  a 
presumptuous,  in  opp.  to  a  sober,  unassuming  disposi¬ 
tion  ;  i  n  s  o  1  e  n  t  i  a  (from#salire,  insilire,)  misemploys 
its  superiority,  in  a  rude  manner,  to  the  humiliation  of 
the  weaker,  as  insolence,  in  opp.  to  humanity  and  mag 
nanimity.  The  superbus  would  outshine  others  , 
the  arrogans  would  encroach  upon  them  ;  the  f  &<§- 
t  o  s  u  s  despises  them  ;  the  i  n  s  o  1  e  n  s  insults  them, 
(iv.  187.) 

Superesse,  see  Restare. 

Supplementum,  see  Complement um. 

Supplicare,  see  Rogare  Supremus,  see  Sammies. 

Surculus,  see  Rami.  Surripere,  see  Demere. 

Sus  ;  Verres;  Scrofa  ;  Porcus.  Sus  (£?,  <n)?,) 
is  the  most  general  name  for  swine,  and  that  which  is 
used  by  natural  historians,  like  vs;  verres,  scrofa, 
porcus,  are  economical  names ;  verres  (from  ep- 
crrjs),  a  boar-pig;  scrofa  (ypo^cfxis),  a  sow  kept  for 
breeding  ;  porcus  (7 rop/cos),  a  young  pig,  like  %oipos. 
With  s  11  s  is  associated  the  accessory  notion  of  filthi¬ 
ness  ;  with  porcus,  that  of  fatness,  (v.  335.) 

Suscipere,  see  Sumere.  Suspicere,  see  Vereri . 

Suspirare  ;  Gemere.  Suspirare,  to  sigh,  is  a 
deep  drawing  of  the  breath  and  then  forcible  emission 
of  it,  as  the  immediate  consequence  of  an  afflicted 
heart ;  whereas  gemere  (7 epueiv),  to  groan,  is  more 
of  a  voluntary  act,  in  order  to  give  vent  to  the  afflicted 
heart ;  hence  suspirium  is  more  an  expression  of  un¬ 
easiness  and  distress,  g  cm  i  t  u  s  of 'actual  pain.  Cic. 
Att.  ii.  21.  Cum  diu  occulte  suspir assent ;  postea  jam 
gemere ,  ad  extremum  vero  loqui  omnes  et  clamare  coe- 
perunt.  (v.  244.) 

Sustinere,  Sustentare,  see  Ferre. 


T  A  IS  E  UNA 


TEMPLUM. 


211 


T. 

Taberna,  see  Deversorium.  Tabula,  see  Axes. 

Tacere,  Taciturnus,  see  Silere. 

Tamia,  see  Fax.  TbEDET,  see  Piget. 

Taster,  see  Teter.  Talea,  see  Pami. 

Talio,  see  Vindicta.  Tardare,  see  Manere. 

Tardus  ;  Lentus.  Tardus  denotes  slowness,  with 
reference  to  the  great  length  of  time  spent,  in  opp.  to 
citus,  Sail.  Cat.  5  ;  whereas  lentus,  with  reference 
to  quietness  of  motion,  in  opp.  to  acer,  etc.  Quintil. 
ix.  4.  (iv.  218.) 

Tellus  ;  Terra  ;  Solum  ;  Humus.  T  e  1 1  u  s  de¬ 
notes  the  earth  as  a  whole,  as  the  centre  of  the  uni¬ 
verse,  as  a  goddess,  in  opp.  to  other  bodies  in  the  uni¬ 
verse,  or  other  divinities,  like  Tala ,  Tg  ;  whereas  t  e  r- 
r  a  ( repaw ,  torreo,)  as  matter  and  one  of  the  elements 
in  opp.  to  the  other  elements,  like  7 ala,  777 ;  solum 
(6\ov)  as  a  solid  element,  in  opp.  especially  to  water, 
like  TreSov ;  lastly,  humus  ^a/W),  as  the 

lowest  part  of  the  visible  world,  in  opp.  to  the  sky,  like 
'focov.  Hence  the  derivative  t  e  r  r  e  n  u  s  is  in  opp.  to 
igneus ;  solidus  is  in  opp.  to  fluid  us ;  lastly,  hu- 
m  i  1  i  s,  in  opp.  to  sublimis.  (i.  1 73.) 

Temetum,  see  Vinum.  Temperatio,  see  Modus. 

Tempestas,  see  Ventus. 

Templum  ;  Fanum  ;  Delubrum  ;  JEdes  ;  Sacellum. 
1.  Templum,  fanu  m,  amd  delubrum,  denote 
properly  the  temple,  together  with  the  consecrated  envi¬ 
rons,  like  lepov  ;  whereas  ae  d  e  s,  the  building  only, 
like  mo? ;  lastly,  sacellum,  a  consecrated  place 
without  the  building,  with  merely  an  altar.  2.  In  a 
narrower  sense,  templum  denotes  a  great  temple 
of  one  of  the  principal  gods;  whereas  fanum  and 
delubrum,  a  smaller  temple  of  an  inferior  god,  or 
of  a  hero,  etc. 


212 


TEMP  US TETEIt. 

Tempus,  see  Dies.  Temulentus,  see  Ebrietas. 

TENEBRiE,  see  Obscurum. 

Tenere ;  Habere;  Possidere.  Tenere  (from 
t eiveuv')  means,  to  have  anything  fast  in  one’s  hand,  and 
in  physical  possession  ;  habere  (from  cr^e<y)  to  have 
in  one’s  power,  and  in  effective  possession  ;  possidere 
(from  7tot i  and  sedere)  to  have,  as  one’s  own  property,  and 
in  legal  possession,  Plin.  Ep.  i.  16.  Tenet,  habet,  pos- 
sidet.  (vi.  366.) 

Tentare  ;  Experiri  ;  Periclitari  ;  Periculum  ; 
Discrimen.  1.  Tentare  means,  to  make  an  exper¬ 
iment,  in  order  to  form  a  judgment  of  something,  from 
a  desire  of  knowledge,  and  with  activity  ;  pericli¬ 
tari,  with  courage  and  contempt  of  the  danger  asso¬ 
ciated  with  the  experiment;  experiri,  merely  to 
learn  something  by  actual  experiment.  2.  Pericu¬ 
lum  denotes  danger,  as  occupying  duration  of  time ; 
d  i  s  c  r  i  m  e  n,  as  a  point  of  time,  as  the  critical  mo¬ 
ment  and  the  culminating  point  of  periculum.  Liv.  vi. 
17.  In  ipso  discrimine periculi  destituat.  (v.  263.) 

Tenuis,  see  Exilis.  Terere,  see  Lcevis. 

Tergum,  see  Dorsum. 

Tergus  ;  Cutis  ;  Pellis  ;  Vellus.  T  e  r  g  u  s  and 
cutis  denote  the  outermost  covering  of  the  flesh,  as 
merelyvbare  skin;  tergus  (from  o-rop^d^eiv,  to  en¬ 
close),  the  coarse  skin  of  an  animal,  which  covers  the 
soft  and  eatable  flesh,  like  8eppa  ;  cutis  (/euro?),  the 
finer  skin  of  human  beings,  which  protects  the  sensitive 
flesh  like  ;  whereas  pellis  and  vellus  denote 
the  flesh  together  with  a  covering ;  pellis  (from  pal- 
la)  more  bristly,  consisting  of  pili,  like  8opd  ;  vellus 
(from  el\ap  ?  or  villus  ?),  more  woolly,  consisting  of  vil¬ 
li ,  like  paWos.  Men  have  cutis  ;  elephants,  snakes,  etc. 
tergora  ;  lions,  goats,  dogs,  etc.,  pelles  ;  sheep,  vellera. 
Juven.  x.  192.  Eeformem  pro  cute pellem.  (v.  17.) 

Termes,  see  Rami. 

Terminare,  Terminus,  see  Finire ,  Finis. 

Teter  ;  Fcedtjs  ;  Turpis  ;  Deformis.  T  e  t  e  r,  tie- 


TESCA - TRABES. 


213 


ter  (drapTrjpos')  is  the  ugliness  which  disturbs  the 
feeling  of  security,  and  excites  fear  or  shuddering,  like 
hideous,  shocking,  {3\oavpos;  f  oe  d  u  s  (^0^09),  that 
which  offends  natural  feelings,  and  excites  loathing  and 
aversion,  like  /uapos  ;  t  u  r  p  i  s  (from  torpere)  that 
which  offends  the  moral  feeling,  or  sense  of  decency, 
and  excites  disapprobation  or  contempt,  in  opp.  to  hones¬ 
ties ,  gloriosus ,  like  aia^po^  ;  d  e  f  0  r  m  i  s,  that  which 
offends  the  finer  sensations,  and  excites  dislike,  in  opp. 
to  formosus,  like  Svcrei&fe.  Cic.  Off.  i.  34.  Luxuria 
cum  omni  setate  turpis ,  turn  senectuti  foedissima  est. 
Rep.  ii.  26.  Tyrannus  quo  neque  tetrius  neque  foedius 
.  .  .  animal  ullum  cogitari  potest.  Yatin.  3.  Quan- 
quam  sis  omni  diritate  teterrimus .  Yell.  Pat.  ii.  69. 
In  Yatinio  deformitas  corporis  cum  tmpiludine  certabat 
ingenii,  (v.  111.) 

Tesca,  see  Solitudo.  Tetricus,  see  Austerus. 

Tignum,  see  Trabes. 

Timere,  Timor,  see  Vereri. 

Titubare,  see  Labare.  Tolerare,  see  Ferre. 

Tormentum,  s.  Cruciatus.  Torquere,  see  Vertere. 

Torridus,  see  Aridus.  Torvus,  see  Atrox. 

Totus,  see  Quisque. 

Toxicum  ;  Yenenum  ;  Yirus.  Toxicum  (from 
taxus)  denotes  poison,  as  a  mere  term  in  natural  history, 
without  accessory  reference  ;  v  e  n  e  n  u  m,  as  an  artifi¬ 
cial  poison,  of  a  sweet  and  tempting  flavor  ;  virus 
(elap,  to?),  as  a  noxious  and  distasteful  juice  or  drink. 
Liv.  ii.  52.  Tribuni  plebem  agitare  suo  veneno ,  agraria 
lege  ;  comp,  with  Cic.  Lsel.  23.  Evomat  virus  acerbita- 
tis  suae.  (v.  355.) 

Trabes  ;  Tignum.  Trabes,  trabs  (rpa^^f) 
denotes  a  longer  and  narrower  beam,  like  a  pole  ;  t  i  g- 
n  u  m,  a  shorter  and  thicker  beam,  like  a  block.  A  raft 
consists  of  trabes ,  not  of  tigna ;  whereas  the  wood¬ 
work  of  a  building,  winch,  as  a  pillar,  is  destined  to  sup¬ 
port  something,  is  composed  of  tigna ,  not  of  trabes ,  by 
which  the  cross-beams  only  are  denoted.  Cms.  B.  Civ. 


214 


TRACTUS 


TUERI. 


ii.  9.  Supra  eum  locum  duo  tigna  transversa  injecerunt, 
quibus  suspenderent  earn  contignationem  supraque  ea 
tigna  directo  transversas  trabes  injecerunt  easque  axi- 
bus  religaverunt.  (v.  290.) 

Tractus,  see  Locus .  Tragulum,  see  Missile. 

Thames,  see  Iter.  Tranquillus,  see  Quietus. 

Trans  ;  Uls  ;  Ultra.  Trans  and  U 1  s,  like 
7 repav,  in  opp.  to  cis,  denote,  on  the  other  side,  with  the 
character  of  unaccented  prepositions,  as  a  mere  geo¬ 
metrical  designation  of  place,  like  super  ;  t  r  a  n  s 
(rpaves)  is  the  usual,  u  1  s  the  antiquated  and  obsolete 
expression  ;  whereas  ultra  (comparative  from  ollus, 
ille),  like  n repa,  in  opp.  to  citra,  with  emphasis  and  dis¬ 
tinction  of  the  relative  distance  of  that  which  lies  on 
the  other  side,  like  supra.  The  separation  denoted  by 
ultra  is  merely  that  of  a  boundary ;  the  separation 
denoted  by  t  r  a  n  s,  that  of  an  obstruction.  Tac.  Germ. 
29.  Protulit  magnitudo  populi  Romani  ultra  Rhenum  ul- 
traque  veteres  terminos  imperii  reverentiam  .  .  .  Non 
numeraverim  inter  Germanise  populos,  quanquam  trans 
Rhenum  Danubiumque  considering  eos,  qui  decumates 
agros  exercent.  Eutrop.  vii.  9.  Liv.  xxii.  43.  Tac. 
Ann.  xvi.  IT.  (iii.  109.) 

Transfuga?  see  Perfuga. 

Transversus  ;  Obliquus.  Transversum  means, 
that  which  crosses  a  straight  line  at  right  angles,  like 
across  ;  o  b  1  i  q  u  u  m,  that  which  is  not  perpendicular 
to  a  straight  line,  but  forms  with  it  unequal  angles,  the 
one  acute,  the  other  obtuse,  like  awry  or  slanting,  (vi. 
375.) 

Tribijere,  see  Impertire.  Tristitia,  see  Dolor. 

Trcicus,  Troius,  see  Achivi. 

Trucidare,  s.  Interficere.  Truculentus,  s.  Atrox. 

Trudis,  see  Fastis.  Truncare,  see  Mutilare. 

Truncus,  see  Stirps.  Trux,  see  Atrox. 

Tueri  ;  Defendere.  T  ueri  (from  aro^a^ea^ai) 
supposes  only  possible  danger,  as  to  protect,  in  opp.  to 
negligere ,  Cic.  Fin.  iv.  14  ;  defendere,  an  actual 


TUX ERE 


TURGERE. 


215 


attack,  as  to  defend,  in  opp.  to  deserere.  Hence  those 
that  are  under  age  have  tutor es  ;  those  that  are  accused, 
defensores.  The  turns  shows  more  of  carefulness  and 
love,  as  seeking  to  prevent  danger  ;  the  defendens , 
more  of  spirit  and  strength,  as  resisting  danger,  (iv. 
807.) 

Tumere,  see  Turgere. 

Tumulus,  see  Collis. 

Turea,  see  Caterva. 

Turm;  Tumultus  ;  Seditio  ;  Secessio  ;  Deficere; 
Desctscere.  T  u  r  b  ae  and  tumultus  denote  the 
civil  broils  of  public  life  ;  t  u  r  b  ae  ( rvp/37 ?)  interrup¬ 
tions  of  public  order ;  tumultus  (from  tumere)  of 
the  public  peace  ;  whereas  seditio  and  s  e  c  e  s- 
s  i  0  are  political  commotions,  in  consequence  of  decided, 
evident  differences  of  opinion,  and  of  conflicting  prin¬ 
ciples  ;  seditio  (from  se  and  ire)  when  concord 
is  first  disturbed,  and  the  parties  as  yet  contend  with 
words  only ;  secessio,  when  the  prospect  of  recon¬ 
ciliation  is  already  given  up,  and  the  parties  either 
stand  opposite  each  other,  ready  to  come  to  blows,  or, 
at  least,  have  broken  off  all  connection  with  each  other. 
2.  The  s  e  d  i  t  i  0  s  i  and  secedentes  are  citizens 
and  members  of  a  free  community,  and  only  suspend 
public  concord ;  whereas  the  deficientes  and  des- 
ciscentes  break  a  compact,  because,  either  as  sub¬ 
jected  states  they  rebel,  or  as  allies  fall  off;  defi¬ 
cere,  as  the  most  general  expression,  represents  the 
falling  off,  in  a  moral  point  of  view,  as  a  treacherous, 
fickle,  cowardly  desertion  ;  desciscere  (from  scin- 
dere)  in  a  political  point  of  viewT,  as  an  alteration  in  the 
constitution  and  political  system,  (v.  368.) 

Turbo,  see  Ventus. 

Turgere  ;  Tumere.  Turgere  (rpayav)  denotes 
being  swoln,  with  reference  to  actual  corpulency  and 
fulness,  like  a'rrap'ydv ,  ;  whereas  tumere 

(from  crrop-^o?)  with  reference  to  concealed  nothingness 
and  emptiness,  like  olhav.  Hence  sails  are  called  tur- 


216 


TURIO  —  UDUS. 


gida ,  inasmuch  as  the  wind,  which  swells  them  out,  is 
something,  and  actually  fills  them  ;  and  tumida ,  inas¬ 
much  as  it  is  merely  air,  consequently  nothing,  and  only 
seems  to  fill  them.  (iv.  191.) 

Turio,  see  Rami . 

Turpis,  see  Teter. 

Tutus  ;  Securus;  Incuriosus.  1.  Tutus  denotes 
safety  objectively,  he  who  actually  is  safe,  like  da<pa\y ?; 
securus  (sine  cura)  subjectively,  he  who  thinks  him¬ 
self  safe  ;  hence  t  u  t  u  s  is  used  for  provident,  with  ref¬ 
erence  to  foresight ;  securus  is  used  as  a  softer  ex¬ 
pression,  for  improvident,  with  reference  to  the  want  of 
foresight.  Sen.  Ep.  97.  Tata  scelera  esse  possunt, 
secura  non  possunt :  and  105.  The  substantive  Securi¬ 
tas ,  however,  must  be  used  to  supply  the  want  of  a  sim¬ 
ilar  substantive  from  tutus.  2.  Securus,  Securi¬ 
tas,  denote  freedom  from  care  and  anxiety  merely  as 
a  state  of  mind,  like  dgepLfjbvos,  in  opp.  to  sollicitus , 
Tac.  Hist.  iv.  58  ;  whereas  incuriosus,  incuria, 
denote  the  want  of  carefulness  and  attention,  with  a 
practical  reference,  like  heedless,  oXtywpo?,  in  opp.  to 
cura.  Sen.  Ep.  100.  Eabianus  non  erat  negligens  in 
oratione,  sed  securus.  (iii.  120.) 

U. 

Uber,  see  Foecundus  and  Mamma. 

Udus  ;  Uvidus  ;  Humidus  ;  Aquosus  ;  Madidus.  1. 
Uvidum  and  udum  (5a?,  vadum,  from  n&),  uveo)  de¬ 
note,  like  vy pov,  the  wetness  which  consists  entirely  of  wa¬ 
ter  or  other  fluid  particles,  whether  actually,  apparently, 
or  only  by  hyperbole,  kumore  constans;  whereas  humi- 
d  u  m  and  humectum  (from  ^u/ao?)  is  the  wetness 
which  is  caused  by  water  soaking  through,  humore  mix- 
turn.  Senec.  N.  Q.  ii.  25.  Dicis  nubes  attritas  edere 
ignem  cum  sint  humidce ,  imo  udoe.  Hence  is  udus 
(in  opp.  to  sudus  and  solidus)  used  by  Tertullian  as  sy- 


ULCUS  —  USQUE. 


217 


nonymous  with  aquanus  ;  whereas  humidus  (in  opp.  to 
audits')  is  sjuionymous  with  aquosus ,  only  that  by  aquosus 
is  meant  a  separation  and  juxta-position  of  wet  and  dry  ; 
by  humidus ,  a  mixture  and  association  of  wet  and  dry ; 
hence  praturn  aquosum  means  a  meadow  with  ponds  and 
puddles ;  praturn  humidum ,  a  meadow  soaked  with  water. 
2.  U  d  u  s  is  only  a  contracted  form  of  uvidus  ;  h  u- 
m  e  c  t  u  s  is  distinguished  from  humidus  only  as  a  sort 
of  participle.  Pacuv.  ap.  Varr.  Terra  exhalabat  auro- 
ram  liumidam ,  lmmectam.  3.  H  u  m  i  d  u  s,  h  u  m  e  n  s, 
refer,  like  moist,  to  the  inward  quality  of  a  body ; 
whereas  madid  u  s,  madens,  like  pv8a\eos  and  drip¬ 
ping,  only  to  the  exterior  and  surface  of  a  body,  in  opp. 
to  siccus.  Cic.  Phil.  xiv.  3.  Imbuti  sanguine  gladii 
legionum  exercituumque  nostrorum,  vel  madefacti  po- 
tius  duobus  consulum,  tertio  Csesaris  proelio  ;  for  i  m- 
b  u  e  r  e,  as  the  causative  of  imbiber e ,  refers  to  a  hum - 
ectatio,  a  moisture  of  the  inner  part;  madefieri, 
to  a  redundatio,  the  cause  of  which  lies  in  this,  that  the 
inner  part  is  so  over-full,  that  nothing  further  can  be 
forced  into  it.  (ii.  12.) 

Ulcus,  see  Vulnus.  Uligo,  see  Lacuna. 

Ulna  ;  Lacertus  ;  Brachium  ;  Cubitus.  Ulna 
(< b\ev7 ?)  is  the  whole  arm,  from  the  shoulder  to  the  hand, 
which  serves  as  a  measure,  an  ell ;  lacertus  (dX/nj) 
the  upper  arm ;  brachium  (/ Spaq^cov ,  /3pa^(cov), 
the  under-arm ;  cubitus,  the  bending  between  the 
two,  the  elbow,  (vi.  383.) 

Uls,  Ultra,  see  Trans.  Ultimus,  see  Extremus. 

Ultio,  s.  Vindicta.  Ultro,  s.  Prceterea  and  Sponte. 

Umbrosus,  see  Obscurus. 

Una  ;  Simul.  Una  means  together,  at  the  same 
place,  like  opov  ;  whereas  simul  (opaXcos)  at  once,  at 
the  same  time  or  moment,  like  apa. 

Unctus,  see  Delibutus.  Uncus,  see  Curvus. 

Unda,  see  Aqua.  Unicus,  see  Eminens 

Uni  versus,  Unusquisque,  see  Quisque. 

Usque,  see  Semper.  Usura,  see  Fcenus. 

s 


218 


USURP  ARE UT1. 


Usurpare,  see  Uti. 

Uterque  ;  Ambo  ;  Utervis  ;  Uterlibet.  1.  U  t  e  r- 
que  denotes  6  both,’  as  two  unities,  like  ercdrepos ;  am- 
b  o,  as  the  halves  of  a  pair,  like  a/^co.  Cic.  Fin.  ii.  7. 
Hie,  qui  utramque  probat,  ambobus  debuit  uti.  Orat. 
6,  21.  Terent.  Ad.  i.  2,  50.  Curemus  aequam  uter¬ 
que  partem ;  tu  alterum,  ego  alterum ;  nam  ambos 
curare  propemodum  reposcere  ilium  est  quern  dedisti. 
Plin.  Pan.  90,  4.  Yell.  P.  ii.  66.  This  difference  is 
palpable  from  Cic.  Mur.  18,  37.  Duse  res  vehementer 
in  praetura  desideratae  sunt,  quae  ambee  in  consulatu 
Murenae  profuerunt  ....  Horum  utrumque  ei  fortuna 
ad  consulatus  petitionem  reservavit.  And  Orat.  iii.  26. 
A  quibus  utrisque  submittitur  aliquid.  2.  Uterque 
and  ambo  are  copulative,  and  may  be  resolved  into 
unus  et  alter ,  and  have  their  predicate  actually  in  com¬ 
mon  ;  whereas  utervis  and  uterlibet  are  disjunc¬ 
tive,  and  may  be  resolved  into  unus  vet  alter ,  and  have 
their  predicate  in  common  only  by  possibility.  Ter.  Andr. 
prol.  10.  Qui  utramvis  recte  norit,  ambos  noverit.  (iv. 
349.) 

Uti  ;  Usurpare  ;  Frui  ;  Frunisci.  U  t  i  and 
usurpare  denote  the  mere  act  of  using,  by  which  a 
person  turns  a  thing  to  his  advantage  ;  but  u  t  i  (from 
oho)  a  permanent  use  ;  usurpare  (usui  rapere)  a 
single  act  of  using ;  whereas  frui  and  the  antiquated 
word  f  r  u  n  i  s  c  i  (from  (ppovelv ) ,  the  pleasant  feeling 
of  this  use,  as  to  enjoy  ;  f  r  u  i  is  the  primitive,  frun- 
i  s  c  i  the  inchoative  of  the  verb.  Sen.  Yit.  B.  10.  Tu 
voluptate  frueris  ,  ego  utor.  Flor.  ii.  6.  Hannibal  cum 
victoria  posset  uti ,  frui  maluit.  Cic.  Bose.  Am.  45, 
131.  Commoda,  quibus  utimur ,  lucem,  qua  fruimur , 
spiritumque,  quern  ducimus,  a  Deo  nobis  dari.  Cic.  Cat. 
iii,  2,  5.  Quorum  opera  .  .  .  assidue  utor ;  comp,  with 
Fin.  ii.  35, 118.  In  ea,  quam  saepe  usurpabas ,  tranquil- 
litate  degere  omnem  vitam.  Cic.  Orat.  51,  169.  Post 
inventa  conclusio  est,  qua  credo  usuros  veteres  illos 
fuisse,  si  jam  nota  et  usurpata  res  esset.  (iii.  134.) 


UTIQUE - VALIDUS. 


219 


Utique,  see  Plane. 
Uxor,  see  Foemina. 


U Vidus,  see  Udus. 


y. 


Yacare  ;  Otiari  ;  Feriari  ;  Cessare  ;  Nihil 
agere.  Y  a  c  a  r  e  (from  rjfca  ?  means  to  have  one’s 
time  free,  in  opp.  to  occupation  which  compels  one  to 
work  ;  otiari  (from  aiicrto?,  aimo?),  to  be  at  leisure, 
in  opp.  to  negotia ,  which  oblige  one  to  work ;  feriari, 
to  enjoy  a  holiday,  in  opp.  to  working  all  day  ;  ces¬ 
sare  (from  cedere  ?)  or  from  /cdAl^eiv  ?),  to  make  a 
half-holiday,  and  enjoy  a  short  cessation,  in  opp.  to  pre¬ 
vious  activity  ;  nihil  a  g  e  r  e,  to  do  nothing,  in  opp. 
to  activity  in  general,  (vi.  388.) 

Yacillare,  see  Labare.  Yacuus,  see  Inanis. 


Yadum,  see  Solum. 
Yagari,  see  Err  are. 
Yale,  see  Ave. 
Yalere,  see  Posse. 


Yadere,  see  Ire. 

Yafer,  see  Astutus. 

Yalde,  see  Perquam. 

Yalens,  see  Salus. 

Yaletudo  see  JEger. 

Yalidus  ;  Firmus  ;  Robustus.  1.  Y  a  1  i  d  u  s 
(from  oAo?,  o5\o?),  means  strong,  in  an  active  sense,  as 
able  to  perform  something,  in  opp.  to  imbecillis,  Cic. 
Fam.  vii.  1.  Plin.  II.  N.  xiv.  21,  like  cr^empo?  ; 
whereas  fi  r  m  u  s  and  robustus,  in  a  passive  sense, 
as  able  to  endure  ;  fi  r  m  u  m  (from  c/>pa£m,  (frdpyvvfu'), 
strong  from  an  immovable  position,  and,  consequently, 
stedfast,  in  opp.  to  labans ,  vacillans ,  and,  for  want  of 
a  corresponding  adjective,  to  imbecillus ,  Cic.  Fam.  ix. 
16.  Sail.  Jug.  10.  Quintil.  v.  10,  49,- like /3e/3ato?  ; 
robustum  (from  eppwa^ai)  through  its  compact  nat¬ 
ure,  and  its  impenetrable  and,  consequently,  durable 
materials,  nearly  in  opp.  to  teTterum,  like  pcogaXeos 
and  tcr^upo?.  2.  Imbecillitas  denotes  generally  a 
mental,  infirmitas,  a  bodily  weakness,  according  to 
Cic.  Fin.  v.  45.  In  injirma  aetate,  imbecillaque  mente: 


220 


VALLUM  —  VARIUS. 


both  are  sometimes  used  in  a  mental  sense,  in  which 
case  imbecillitas  denotes  a  natural  weakness  of 
the  head  or  heart,  a  want  of  talent  or  of  spirit  ;  whereas  ; 
in  fir  mi  t  as,  amoral  weakness  of  character,  fickleness  and 
uncertainty,  for  example:  Caes.  B.  G.  vii.  77.  Nolite 
stultitia  ac  temeritate  vestra  aut  imbecillitate  animi  om- 
nem  Galliam  prosternere ;  comp,  with  iv.  5.  Caesar  in - 
firmitatem  Gallorum  veritus,  quod  sunt  in  consiliis  capi- 
endis  mobiles  et  rebus  plerumque  novis  student.  Or, 
Cic.  Divin.  ii.  60,  with  Fam.  xv.  1.  Or,  Tac.  Ann.  iv.  8, 
with  Hist.  i.  9.  (iv.  164.) 

Vallum,  see  Agger.  Vallus,  see  Stipes. 

Valv^e,  see  Ostium. 

Varius  ;  Di  versus  ;  Contrarius  ;  Versicolor  ; 
Variegare.  1.  Varium  (from  atoXo?)  means,  pos¬ 
sessing  differences  in  its  own  texture,  varied  ;  whereas 
d  i  v  e  r  s  u  m,  differing  from  something  else,  distinct. 
Catull.  47,  10.  Quos  longe  simul  a  domo  profectos  di¬ 
verse  varice  vise  reportant ;  that  is,  whom  various  ways, 
in  an  entirely  different  direction,  bring  home.  Tac. 
Hist.  i.  25.  Otho  postquam  vario  sermone  callidos  et 
audaces  cognovit  pretio  et  promissis  onerat  .  .  .  Sus¬ 
penses  caeterorum  animos  diver  sis  artibus  (namely,  spe 
et  metu)  stimulant.  2.  The  d  i  v  e  r  s  a  will  have  noth¬ 
ing  in  common,  and  go  different  or  even  opposite  ways 
from  each  other  ;  whereas  the  contra  ria  confront 
and  stand  directly  opposite  to  each  other.  Hence  the 
following  climax  in  Cic.  Divin.  ii.  26,  55.  Diversas 
aut  etiam  contr  arias.  Veil.  Pat.  ii.  75.  Diver sa  prae- 
sentibus  et  contraria  exspec-tatis  sperare.  Quintil.  v. 
10,  26.  8.  Varium  denotes  variegated,  as  exhibit¬ 

ing  different  colors  at  the  same  time,  like  ttouciXov  ; 
whereas  versicolor,  that  which  changes  its  color, 
according  to  the  light  in  which  it  is  held,  like  aloXov. 
Propert.  iii.  18,  32.  Aut  variam  plumae  versicoloris 
avem.  Pliny  is  describing  two  different  properties, 
xxxvii.  10,  when  he  describes  the  stone  Mithrax,  as  at 
the  same  time  multicolor  and  contra  solem  varic  re- 


VAS - YELLE. 


221 


fulgens.  4.  V  a  r  i  a  r  e  means  to  give  a  varied  ap¬ 
pearance  in  general ;  variegare,  to  give  a  varied 
appearance,  especially  by  different  colors,  (iii.  269.) 

Vas,  see  Sponsor. 

Vasta,  see  Solitudo. 

Vastare  ;  Populari  ;  Diripere  ;  Agere  ferre  ; 
Expilare  ;  Spoliare  ;  Peculari.  1.  Vastare 
(from  ustus  ?)  means  to  lay  waste,  from  rage  or  from 
policy  to  destroy  tlie  property  of  an  enemy,  like  irep- 
S euv ,  7 rop^ecv  ;  whereas  popular  i,  diripere,  and 
agere  ferre,  to  plunder  for  one’s  own  use  ;  pop¬ 
ulari,  on  a  great  scale,  for  example,  to  lay  waste  all 
the  crops,  and  drive  off  the  herds ;  diripere,  on  a 
small  scale,  to  break  into  the  houses,  and  break  open 
the  closets  ;  agere  ferre  includes  both  meanings, 
like  ayecv  kcli  cfrepeiv.  2.  Spoliare  and  populari 
mean  to  plunder,  in  a  state  of  open  warfare  ;  whereas 
expilare  and  peculari,  depeculari,  in  a 
state  of  peace ;  expilare  ( ^Ckoco )  by  open  force  ; 
peculari  (dimin.  of  7 re/co>)  by  fraud,  and  by  se¬ 
cretly  purloining  the  property  of  the  state.  Cic.  Pa- 
rad.  vi.  1.  Si  socios  spolias ,  oerarium  expilas.  (iv.  339.) 

Vates,  see  Canere. 

Vaticinari,  see  Divm&re  and  Hariolari. 

Vecors,  see  Amens.  Vegetus,  see  Vigens. 

Vehemens,  see  Acer. 

Velle  ;  Optare  ;  Expetere  ;  Cupere  ;  Avere  ; 
Gestire.  1.  V  e  1 1  e,  o  b  t  a  r  e,  and  expetere,  are 
acts  of  calm  reason  and  self-determination ;  whereas 
cupere,  avere,  and  gestire,  acts  of  excited 
feeling  and  of  passion.  Senec.  Ep.  116.  Cum  tibi 
cupere  interdixero,  velle  permittam.  2.  V  e  1 1  e  (e\elv) 
means  to  wish,  and  co-operate  towards  the  realiza¬ 
tion  of  one’s  wish,  like  ^ ekeuv  and  (3 ovXea^ai ;  o  p-^ 
tare  (from  rrcfeeiv)  to  wish,  and  leave  the  realization 
of  one’s  wish  to  others,  or  to  fate,  like  n ro^eiv ;  expe¬ 
tere,  to  wish,  and  apply  to  others  for  the  realization 
of  one’s  wish,  like  opeyea^cu.  Sen.  Ep.  95.  Saepe 


222 


VELLUS 


V  ENT  US. 


aliud  volumus ,  aliud  optamus.  Cic.  Off.  i.  20.  Nihil 
nisi  quod  honestum  sit  homines  aut  admirari  aut  optare 
aut  expetere  oportet.  3.  C  u  p  e  r  e  (tcarTTeiv)  denotes 
a  vehement,  passionate  desire  ;  g  e  s  t  i  r  e  (  7 rf&etv),  a 
lively  desire,  showing  itself  by  gestures  ;  a  v  e  r  e 
(from  'Xfdveiv ,  %«09),  an  impatient,  hasty  desire. 
C  u  p  i  d  u  s  means,  being  eagerly  desirous  of  something, 
like  ;  g  e  s  t  i  e  n  s,  rejoicing  in  anticipation  of 

something,  like  y^py^wv  ?  a  v  i  d  u  s,  being  greedy  after 
something.  Cic.  Sen.  8.  Graecas  literas  sic  avicle 
arripui,  quasi  diuturnam  sitim  explere  cupiens ;  comp, 
with  Att.  ii.  18.  Intellexi  quam  suspenso  animoet  sollic- 
ito  scire  averes ,  quid  esset  novi.  And,  iv.  11.  Perge 
reliqua  ;  gestio  scire  ista  omnia,  (v.  5T.) 

Yellus,  see  Tergus. 

"Velox,  see  Citus. 

Yendere  ;  Yenundare  ;  Mancipare.  Y  e  n  d  e  r  e 
and  venundare  denote  the  selling  of  any  thing  as 
a  mercantile  act ;  but  invendere  ( avaSovvcu )  the 
disposing  of  the  thing  is  the  principal  notion,  the  price 
merely  secondary,  in  opp.  to  emere,  like  dirohoa^sat ;  in 
venundare,  the  previous  having  for  sale,  or  offering 
for  sale,  is  the  principal  notion,  as  in  rmrKpd(jKeiv ,  nrw\- 
elv,  diT6p'TTd\dv  ;  whereas  m^  n  c  i  p  a  r  e  denotes  a  ju¬ 
ridical  act,  in  consequence  of  which  a  thing  is  alienated, 
and,  with  all  that  belongs  to  it,  transferred  to  another, 
in  a  legal  form,  as  his  property,  (iv.  118.) 

Yenditatio,  s.  Jactatio.  Yenenum,  see  Toxicum. 

Yenerari,  see  Vereri.  Yeniam  dare,  s.  Ignoscere. 

Yentus  ;  Procella  ;  Tempestas  ;  Yortex  ;  Turbo. 
Y  e  n  t  u  s  (ae/9,  or  avrg,  Hesiod)  is  the  generic  term 
for  wind ;  procella  and  tempestas  denote  a  vi¬ 
olent  wind  ;  procella  (/ce\ac)o9) ,  a  mere  squall  or 
gust  of  wind ;  tempestas,  a  complete  storm,  or 
stress  of  weather,  generally  accompanied  by  thunder  and 
lightning,  rain  or  hail ;  whereas  vortex  and  turbo 
denote  a  whirlwind  ;  vortex  (vertere),  a  weaker  sort, 
that  merely  raises  the  dust ;  turbo  (arpecpa),  arpocf)- 


VENUDARE - YERBUM. 


223 


akty^') ,  a  strong  whirlwind  that  causes  destruction,  (v. 

287.) 

Yenudare,  see  Vender  e.  Venustus,  see  For  moms. 

Vepres,  see  Fumi. 

Yerberare;  I  cere  ;  Ferire;  Credere;  Pulsare  ; 
Mulcare  ;  Pavire  ;  Cudere.  1.  Yerberare,  fe¬ 
rire,  and  i  c  e  r  e,  mean,  in  a  general  sense,  to  strike, 
whether  by  throwing,  hitting,  or  pushing  ;  but  the  ver- 
berans  makes  his  blow  rebound  ;  the  iciens  and  feriens 
penetrate  and  wTound,  or  break  to  pieces ;  the  iciens 
(resembling  in  form  jaciens)  chiefly  by  throwing,  for  in¬ 
stance,  fulmine  ictus  ;  the  feriens ,  by  pushing,  for  in¬ 
stance,  murum  ariete  ;  whereas  csedere,  pulsare, 
and  mulcare,  denote  especially  striking,  generally 
with  a  weapon  ;  c  se  d  e  r  e,  with  a  weapon  that  cuts  and 
wounds,  a  hatchet,  sword,  whip,  rod,  strap ;  pulsare 
and  mulcare,  with  a  hard  weapon,  stick  or  fist. 
Pulsare  has  any  object  whatever,  man,  a  door,  the 
ground ;  mulcare,  like  to  cudgel,  only  an  object  that 
can  feel  pain,  especially  man.  2.  Y  e  r  b  e  r  a  r  e,  in  a 
narrower  sense,  denotes  a  quiet  chastisement  by  the 
blows  of  a  stick,  which  is  generally  appointed,  as  a  for¬ 
mal  punishment,  by  the  competent  authorities  ;  whereas 
pulsare  and  m  u  1  c  a-r  e,  a  misusage  by  blows  or 
thrusts,  which  is  administered  as  mere  vengeance  by 
unauthorized  persons;  pulsare  (from  pellere)  as  a 
slighter  misusage  with  hand  or  stick,  which  principally 
hurts  the  honor  and  dignity  of  the  person  misused ; 
mulcare  (/ idXd^ac ,  malaxare),  a  rougher  misusage, 
with  fists  or  clubs,  which  aims  principally  at  physical 
pain,  like  a  sound  drubbing.  3.  Pavire  ( iraieiv ) 
means  to  beat,  in  order  to  make  a  soft  mass  solid ; 
cudere,  in  order  to  widen  or  extend  a  solid  mass. 
Fulgere,  battuere,  and  c  a  j  a  r  e  are  antiquated 
or  vulgar  expressions  for  beating,  (v.  67.) 

Yerbosus,  see  G-arrire. 

Yerbum;  Yocabulum;  Yox  ;  Dictum;  Dicterium. 
1.  Yerbum  (apaySo?)  is  a  word,  as  a  part  of  speech; 


224 


VERERI. 


whereas  vocabulura,  as  a  part  of  language  The 
verba  are  verbs,  the  vocabula  words  in  general.  2. 

V  e  r  b  a  denote  words  in  general,  with  reference  to 
their  meaning ;  voces,  with  reference  to  their  form 
and  their  sound.  3.  Asa  grammatical  term,  vox  com¬ 
prehends  all  the  eight  parts  of  speech  ;  v  o  c  a  b  u  1  u  m, 
all  legitimate  words,  consequently  with  the  exclusion  of 
interjections  or  natural  sounds ;  nomen,  only  the  nouns, 
adjectives,  substantives,  and  pronouns;  and  v  e  r  b  u  m, 
only  the  verbs.  4.  V  e  r  b  u  m,  in  a  collective  sense, 
denotes  a  general  notion,  that  which  is  said  ;  whereas 
vox,  dictum,  and  dicterium,  are  particular  ex¬ 
pressions  ;  v  o  x  ( r)XV )  j  an  expression  of  feeling  or  pas¬ 
sion,  like  an  exclamation  ;  d  i  c  turn,  an  expression  of 
wit  or  intellect,  like  a  bon  mot.  Tac.  Hist.  iii.  39.  Au¬ 
dita  est  ssevissima  Vitellii  vox,  qua  se  pavisse  oculos 
spectata  inimici  morte  jactavit ;  comp,  with  Ann.  vi.  20. 
Scitum  Passieni  dictum  percrebuit,  neque  meliorem  un- 
quam  servum  neque  deteriorem  dominum  fuisse.  5. 
Dictum  is  the  general  and  popular  expression  for  any 
pointed  saying;  dicterium,  a  select  term  of  later  times 
fora  particularly  smart  dictum ,  which  is  not  merely  the 
product  of  natural  wit,  but  also  of  cultivation  refined  by 
literature  and  intercourse  with  polished  society,  (iv.  29.) 

Vereri  ;  Timere  ;  Metuere  ;  Spes  ;  Fiducia  ;  Ti¬ 
mor  ;  Timiditas  ;  Ignavia  ;  Formido  ;  Horror.-  1. 

Y  e  r  e  r  i  (opdv  ?)  like  aiSela^ai,  has  its  foundation  in 
wrhat  is  strikingly  venerable  ;  metuere  and  timere, 
like  heiaai ;  and  (f>oj3eLa^ac ,  in  the  threatening  danger 
of  an  object.  The  timens  and  metuens  fear  the  danger  ; 
the  verens ,  the  disgrace  and  shame.  Cic.  Phil.  xii.  12. 
Quid?  veteranos  non  veremur f  nam  timeri  ne  ipsi  qui- 
dem  volunt.  Sen.  11,  37.  Metuebant  eum  servi,  vere- 
bantur  liberi,  carum  omnes  habebant.  Liv.  xxxix.  37. 
Veremur  quidem  vos  Romani  et  si  ita  vultis  etiam  time - 
mus.  Afran.  ap.  Gell.  xv.  13.  Ubi  malunt  metui ,  quam 
vereri  se  ab  suis.  Senec.  Ir.  iii.  32.  Quibusdam  time- 
amus  irasci,  quibusdam  vereamur.  2.  M  e  t  u  s  Qa arav ) 


VERERI. 


225 


is  fear,  only  as  the  anticipation  of  an  impending  evil, 
and  reflection  upon  it,  the  apprehension  that  proceeds 
from  foresight  and  prudence,  like  8eo?,  synonymously 
with  cautio ;  whereas  timor  (from  Tpegco),  the  fear 
that  proceeds  from  cowardice  and  weakness.  Or,  m  e  - 
t  u  s  is  an  intellectual  notion  ;  fear,  as  from  reflection, 
in  opp.  to  spes  ;  for  instances,  see  Cic.  Verr.  ii.  54.  Off. 
ii.  6.  Liv.  xxx.  9.  Suet.  Aug.  25.  Tac.  II.  i.  18. 
Ann.  ii.  12,  88.  Sen.  Ep.  5.  Suet.  Aug.  5.  Cels.  ii. 
6.  Curt.  viii.  6  : —  whereas  t-i  m  or  is  a  moral  notion, 
fear  as  a  feeling,  in  opp.  to  fiducia ,  animus.  Cic.  Di- 
vin.  ii.  81.  Att.  v.  20.  Rull.  i.  8.  Sallust.  Jug.  ii.  3. 
Tac.  Hist.  ii.  80.  Plin.  Ep.  v.  17.  3.  In  the  like  man¬ 
ner  are  spes,  hope,  and  fiducia,  confidence,  dis¬ 
tinguished.  Sen.  Ep.  16.  Jam  de  te  spem  habeo,  non- 
dum  fiduciam.  Tac.  Agr.  2.  Nee  spem  modo  ac  votum 
securitas  publica,  sed  ipsius  voti  fiduciam  ac  robur  as- 
sumpserit.  Suet.  Cl.  10.  Aliquanto  minore  spe  quam 
fiducia.  Liv.  x.  25.  Curt.  ix.  4,  25.  4.  T  i  m  o  r  de¬ 
notes  fear,  as  a  temporary  state ;  timiditas,  fearfulness, 
as  an  habitual  quality,  which  is  connected  with  ignavia , 
as  a  more  precise  expression  for  the  more  general  feel¬ 
ing.  Lactant.  iii.  17.  Epicurus  .  .  .  ignavum  prohibet 
accedere  ad  rem  publicam,  pigrum  exercere,  timidum 
militare.  Ignavia  is  inaptitude  for  any  noble  action, 
and  ^particularly  for  deeds  of  valor ;  timiditas  is, 
under  certain  circumstances,  excusable;  ignavia  is 
absolutely  blamable.  5.  M  e  t  u  s  and  timor  have 
their  foundation  in  reflection,  whereby  a  person  is  made 
-clearly  aware  of  the  object  and  ground  of  his  apprehen¬ 
sion  ;  whereas  horror  and  f  o  r  m  i  d  o  is  an  immedi¬ 
ate  feeling,  which  overpowers  the  understanding  by  the 
dreadful  image  of  the  nearness  of  some  horrid  object, 
and  can  give  no  account  of  the  ground  of  its  fear  ; 
formido  (fremere)  expresses  this  state  immediately 
as  a  state  of  mind,  like  opjxohia  ;  whereas  horror 
(^epo-o?)  as  the  bodily  expression  of  this  state,  by  the 
hair  standing  on  end,  the  eyes  wildly  staring,  etc.,  like 

15 


226 


VERERI. 


(ppL/crj.  Tac.  H.  iv.  45.  Metus  per  omnes  ac  prae- 
cipua  Germanici  militis  formido.  (ii.  190.) 

Yerert;  Revlreri  ;  Yenerart  ;  Colere  ;  Obser- 
vare  ;  Adorare  ;  Admirari ;  Suspicere.  1.  Yere- 
r  i  and  r  e  v  e  r  e  r  i  mean,  to  feel  reverence  ;  whereas 
venerari,  to  show  reverence.  Tac.  Ann.  xiv.  13  ; 
comp,  venerationem  sui  with  matris  reverentia.  2.  Y  e- 
reri  (opa^?)  denotes  respect  bordering  on  fear  and 
bashfulness  ;  whereas  revereri,  fear  and  bashfulness 
arising  from  respect.  In  vereri ,  fear,  in  revereri ,  re¬ 
spect  is  the  principal  notion ;  hence  verecundia  is 
the  dread  of  exposing  one’s  self  before  the  person  re¬ 
spected  ;  whereas  reverentia,  the  calm  conscious¬ 
ness  that  some  one  is  worthy  of  this  reverential  feeling. 
3.  V  e  n  e  r  a  r  i  (avrecr^ai  ?)  is  used  (at  least  in  Cic¬ 
ero)  only  for  demonstrations  of  reverence  towards  the 
gods  and  sacred  things ;  observare,  only  for  such 
demonstrations  towards  men  ;  colere,  towards  either. 
Cic.  Rep.  i.  12.  Ut  .  .  .  Africanum  ut  deum  coleret 
Lrnlius,  domi  vicissim  Laelium  observaret  in  parentis  loco 
Scipio.  And,  N.  D.  i.  42.  ii.  28.  The  venerans 
seeks  only  to  express  due  reverence,  and  by  self-humil¬ 
iation  to  avert  the  anger  of  the  gods  ;  the  c  o  1  e  n  s 
(from  /coAaf)  seeks  by  acts  of  courtesy,  of  service,  and 
of  respect,  to  win  the  affection  of  some  one,  and  the 
fruits  of  it,  as  from  a  cultivated  field.  Y  ener  a*tio 
shows  itself  more  in  prayer  ;  c  u  1 1  u  s,  more  in  sacrifice : 
vene ratio  is  more  a  single,  transient  act;  cultusmore 
a  permanent  expression  of  respect.  Tac.  II.  i.  10. 
Yespasianus  .  .  .  Titum  filium  ad  venerationem  cultum- 
que  (ejus)  miserat ;  that  is,  that  he  might  do  homage 
to  the  new  emperor,  and  then  also  remain  in  his  circle  of 
courtiers.  4.  Observare  (from  epvea^at)  involves 
a  mere  negative  notion,  and  denotes  having  regard  for, 
in  opp.  to  slighting  ;  yet  is  not,  on  this  account,  colere  a 
stronger,  observare  a  weaker  term.  Colere,  indeed, 
involves  more  palpable  activity,  operam ;  whereas  o  b 
s  e  r  v  a  r  e,  more  tender  regard,  pietatem  ;  hence  some 


VERRES - VEST1S. 


227 


times  the  one,  sometimes  the  other,  is  the  stronger  ex¬ 
pression.  5.  Aclorareis  the  most  general  expression 
for  any  sort  of  worship  ;  whereas  veneratio  consists 
more  in  gestures,  p  r  e  c  a  t  i  o  in  words.  6.  Revere- 
mur  validas  auctoritates  ;  admiramur  raras  virtutes ; 
suspicimus  excellentia  dignitate.  At  the  same  time  it 
appears  to  me,  that  the  reverens  is  in  a  state  of  silent 
awe ;  the  admirans  with  the  expression  of  loud,  or  at 
least  visible  enthusiasm ;  the  suspiciens ,  under  the  im¬ 
age  of  one  looking  up  to  another  with  an  humble  feel¬ 
ing  of  his  own  inferiority.  Revereri  refers  espec¬ 
ially  to  moral ;  a  d  m  i  r  a  r  i,  to  intellectual  and  moral ; 
suspicere,  to  any,  even  adventitious,  pre-eminences, 
(ii.  185.) 

Verres,  see  Sus.  Versicolor,  see  Varzus. 

Versutus,  see  Astutus. 

Vertere  ;  Torquere  ;  Converters;  Inverters; 
Perverte^re.  Vertere  means  to  turn,  that  is,  to 
move  anything  in  order  to  give  it  another  position  or  sit¬ 
uation,  like  rperreiv ;  torquere  (from  rpe/cco ,  drpe- 
/c?7?),  to  twist,  that  is,  in  order  to  move  a  fixed  point, 
like  crTpecfreiv .  2.  Convertere  means,  either  to 

turn  in  a  body,  with  reference  to  those  acting,  as,  for 
instance,  Ut  paene  terga  convertant ;  or,  with  reference 
to  the  action,  to  turn  completely  ;  whereas  i  n  v  c  r- 
t  e  r  e  means,  to  turn  only  half  round,  so  that  the 
reverse  side  of  the  thing  turned  is  exposed ;  lastly, 
per  vertere  means  to  ,turn  upside  down,  so  that  the 
thing  turned  becomes  useless,  or  falls  to  the  ground, 
(v.  289.) 

Verutum,  see  Missile. 

Vesanus,  see  Amans. 

Vestis  :  Vestitus  ;  Vestimentum  ;  Amictus  ;  Am- 
iculum  ;  Cultus  ;  Habitus.  1.  Vestis  (from  vas, 
Goth,  wastjan)  is  the  most  general  expression,  and  de¬ 
notes  sometimes  the  whole  clothes  ;  vestitus,  some¬ 
times  only  a  single  article  of  dress,  vestimentum.  V  e  s- 
tem  mutare  denotes,  to  go  into  mourning  ;  v e s t i- 


223 


VETARE  —  VETUS. 


mcnta  mutare,  to  shift  one’s  clothes.  2.  Yes* 
t i  s  and  vestimentum  denote  the  clothes  which  cover 
the  body,  as  necessary  or  decent ;  amictuS  and  a  m  i- 
c  u  1  u  m  (from  ambi  and  jacere)  the  cloak  or  mantle 
which  covers  the  under-clothing,  for  the  sake  of  warmth 
or  of  ornament ;  ami'ctus,  the  wrhole  of  the  over¬ 
clothing ;  a  mi  c  ulum,  a  single  article,  as  a  mantle. 
Tac.  G1.  IT.  Feminse  ssepius  lineis  amictibus  velantur, 
partemque  vestitus  superioris  in  manicas  non  extendunt. 
Curt.  v.  1,38.  Sil.  It.  vii.  447.  3.  Cultus  and 
habitus  have  a  wider  meaning  than  vestis  ;  cultus 
(occulere)  whatever  belongs  to  dress,  girdle,  hat,  orna¬ 
ments,  arms,  etc.;  habitus,  whatever  belongs  to  the 
exterior  in  general,  cleanliness,  mode  of  dressing  the 
hair,  carriage  of  the  body,  etc.  Suet.  Caes.  44.  Dicam 
ea,  quae  ad  formam  et  Jiabitum  et  cultum  et  mores  per- 
tinebant.  Cal.  52.  Vestitu  calceatuque  caeteroque  hob - 
itu.  (v.  209.) 

Yetare;  Interdicere.  Ye  tare  means  to  for¬ 
bid  by  virtue  of  the  law,  in  opp.  to  jubere ;  whereas 
interdicere,  to  forbid,  by  virtue  of  official  author¬ 
ity,  in  opp.  to  addicere ,  permittere. 

Veternus,  see  Anti  quits.  Yetula,  see  Anus. 

Yetus;  Senex;  Grandjevus  ;  Long^ivus;  Senec- 
ta  ;  Senectus  ;  Senium.  1.  Yetus  homo  (eVo?) 
denotes  an  old  man,  from  the  fiftieth  year  of  his  life,  in 
opp.  to  juvenis ,  a  young  man,  like  yepcov  ;  whereas 
senex  (amf?  or  evov 9  e^cov  ?),  an  old  man  from  his 
sixtieth  year,  with  the  accessory  notion  of  his  being 
worthy  of  respect,  like  'Trpea/Svrr] ?  ;  lastly,  g  r  a  n  d  ae- 
v u s  and  longaevus  denote  a  very  aged  man,  who 
has  already  exceeded  the  usual  duration  of  life,  and 
who  is,  consequently,  somewhere  about  eighty  or  up¬ 
wards.  2.  Senecta  denotes  old  age  indifferently, 
merely  as  a  period  of  life  ;  senectus,  as  a  venera¬ 
ble  and  experienced  age,  that  commands  respect  and 
indulgence  ;  senium,  the  infirm  and  burdensome  age, 
which  is  to  be  looked  upon  as  a  disease,  (iv.  89.) 


VETUS - YIDERE. 


22.9 


Yetus,  Vetustus,  see  Anti  quits  and  Puer. 

Via,  see  Iter.  Yibrare,  see  Librare . 

Vicinus  ;  Finitimus  ;  Confines.  Y  i  c  i  n  i  (oi/ceioi) 
are  neighbors,  in  reference  to  house  and  yard  ;  whereas 
f  i  n  i  t  i  m  i  and  c  o  n  f  i  n  e  s,  with  reference  to  the  boun¬ 
daries  of  the  land;  finitimi,  in  a  one-sided  relation¬ 
ship,  as  the  neighbors  of  others,  who  dwell  near  their 
boundaries,  in  a  mere  geographical  sense  ;  confines, 
in  a  mutual  relationship,  as  opposite  neighbors,  who  have 
boundaries  in  common,  with  the  moral  accessory  notion 
of  friendship  associated  with  neighborhood.  The  finit¬ 
imi  are  finibus  diremti ;  whereas  the  confines  are  con¬ 
firm  conjuncti.  (v.  181.) 

Yicissim;  Invicem;  Mutuo.  Yicissim  (from 
ei/cdfo')  denotes,  like  on  the  other  hand,  and  in  hand, 
and  in  turn,  a  successive  ;  invicem  and  mutuo, 
like  reciprocally  and  in  return,  a  mutual  acting  and  suf¬ 
fering  between  two  persons  or  things ;  invicem,  more 
with  reference  to  reciprocal  actions  ;  mutuo,  to  re¬ 
ciprocal  or  mutual  states,  (vi.  402.) 

Yictus,  see  Vita. 

Yidere;  Cernere;  Spectare  ;  Intueri;  Conspi- 
cere  ;  Adspicere  ;  Adspectus  ;  Conspectus  ;  Obtu- 
tus.  1.  Yidere  and  cernere  denote  seeing,  as 
perceiving  by  the  organ  of  sight ;  v  i  d  e  r  e  (^iBeiv)  as 
perception  in  general,  in  opp.  to  an  obstruction  of  the 
view,  like  opav ;  cernere  (^rcplveiv)  especially  as  a 
clear  perception,  in  opp.  to  a  transient  or  dim  view ; 
whereas  spectare,  intueri,  tueri,  and  contu- 
e  r  i,  denote  looking,  as  the  dwelling  of  the  eyes  upon 
an  object;  spectare  means,  quietly  to  fix  the  eye 
upon  an  object  that  interests  the  understanding,  and 
dwell  upon  it  as  upon  a  theatrical  representation,  like 
^eda^rat ;  whereas  intueri  (from  GToyafiopbai) ,  to 
fix  the  eye  upon  something  that  strikes  the  fancy  or 
soul,  as  to  contemplate,  ^ecopetv.  Cic.  Fam.  vii.  1. 
Neque  nos  qui  hsec  spectavimus ,  quidquam  novi  vidimus. 
2.  Intueri  denotes  merely  to  contemplate  attentively; 


230 


VIERE 


VIGIL. 


contueri,  to  gaze  upon  fixedly,  keenly,  and  with  eyeg 
widely  opened.  3.  Conspicere  means  to  descry, 
that  is,  to  get  sight  of  an  object  of  one’s  self,  and  gen¬ 
erally  of  an  unexpected  object ;  whereas  adspicere 
means  to  look  at,  that  is,  to  cast  one’s  eye  upon  an  ob¬ 
ject,  whether  consciously  or  not.  4.  A  d  s  p  c  t  u  s  'has 
an  active  meaning,  as  the  looking  at;  conspectus, 
a  passive  meaning,  as  the  sight  of,  that  is,  the  appear¬ 
ance,  often  also  the  field  of  view ,  sight  [as  in  to  be  or 
come  in  sight ]  ;  o  b  t  u  t  u  s  has  a  neutral  sense,  as  the 
look.  Suet.  Tib.  43.  Ut  adsjoectu  deficientes  libidines 
excitaret ;  comp,  with  Cal.  9.  Tumultuantes  conspectu 
suo  flexit;  and  with  Cic.  Orat.  iii.  5.  Qui  vultum  ejus 
cum  ei  dicendum  esset,  obtutumque  oculorum  in  cogi- 
tando  probe  nosset.  (iv.  305.) 

Viere,  see  Ligare. 

Vigens;  Veg’Etus  ;  VifiDus ;  Vivus  ;  Animans; 
Vitalis  ;  Vivax.  1.  Vigens  ( alfcu )  denotes  a 
man,  both  in  body  and  mind,  fresh  and  in  full  strength ; 
v  e  g  e  t  u  s,  one,  in  a  mental  sense,  on  the  alert  and  an¬ 
imated  ;  v  i  v  i  d  u  s  (from  gv 9  ?  or  from  vis  ?),  one,  in 
a  moral  sense,  full  of  life  and  energy.  Liv.  vi.  22. 
Exacts  jam  aetatis  Camillus  erat  .  .  .  sed  vegetum  in- 
genium  in  vivido  pectore  vigebat ,  virebatque  integris 
sensibus.  2.  Vivus  (Goth,  quiws)  means  living,  in 
opp.  to  dead ;  animans,  possessing  life,  in  opp.  to 
inanimate.  3.  Vitalis  means  long-lived ;  vivax, 
tenacious  of  life.  (iv.  445.) 

Vigil  ;  Insomnis  ;  Exsomnis.  Vigil  denotes  the 
state  of  being  awake  as  positive,  and  involves  conscious¬ 
ness  and  will,  and  the  application  of  vital  energy,  like 
aypvTTvos ;  whereas  insomnis  and  exsomnis, 
only  negatively,  as  sleepless,  avirvos  ;  but  the  i  n  s  0  m- 
n  i  s  cannot  sleep ;  the  exsomnis  will  not  sleep. 
Tac.  Ann.  i.  65.  Cum  oberrarent  tentoriis  insomnes 
magis  quam  qiervigiles.  Veil.  P.  ii.  88.  Maecenas  ubi 
rem  vigiliam  exigeret,  sane  exsomnis.  Hor.  Od.  iii.  7, 
6.  Frigidas  noctes  non  sine  multis  insomyiis  lacrimis 


VILLA - VINCERE. 


231 


agit ;  comp,  with  25,  7.  Non  secus  in  jugis  exsomnis 
stupet  Evias ;  or  Virg.  iEn.  ix.  167,  with  vi.  556.  (iv. 
444. 

Villa;  Fundus  ;  Przedium  ;  Ager  ;  Campus  ;  Rus  ; 
Arvum.  1.  Villa  (diinin.  of  e3o?)  denotes  a  coun¬ 
try-house,  usually  with  a  real  estate  ;  f  u  n  d  u  s,  a  real 
estate,  usually  with  a  country-house  ;  p  r  so  d  i  u  m, 
sometimes  a  country-house,  sometimes  a  real  estate,  like 
landed  property.  At  the  same  time  v  i  1 1 1  a  is  an  arch¬ 
itectural  term  ;  f  u  n  d  u  s,  an  economical  term  ;  p  r  ge- 
d  i  u  m,  a  juridical  term.  Cato,  R.  R.  3.  Ita  sedifices, 
ne  villa  fund  um  queer  at ,  neve  fundus  villa  m,  2.  Vil¬ 
la,  fundus,  and  p  r  se  d  i  u  m,  suppose  a  proprietor, 
lik  eportio;  whereas  ager,  a  r  v  u  m,  r  u  s,  and  camp- 
u  s,  are  thought  of  without  reference  to  a  proprietor, 
like  pars.  3.  Ager  and  campus  denote  the  field, 
whether  cultivated  or  not;  ager  (dypo?),  the  open 
field,  in  opp.  to  ground  that  is  built  upon,  or  planted 
with  trees,  consequently  in  opp.  to  urbs ,  oppidum ,  vicus , 
hortus ,  silva,  like  Aypo? ;  whereas  campus  (/crjirof) 
denotes  the  low-lands  and  plains,  like  irehiov,  conse¬ 
quently  in  opp.  to  the  high-lands,  mons  and  collis  ;  Cic. 
Div.  i.  42.  N.  D.  ii.  60.  Colum.  i.  2.  Herenn.  iv.  18. 
25.  Curt.  viii.  1,  4.  4.  Rus  and  arvum  denote 

the  corn-field  ;  r  u  s  (aporo?)  in  opp.  to  the  village  or 
the  town,  like  apovpa ;  arvum,  in  opp.  to  pasture- 
lands  and  plantations,  consequently  in  opp.  to  .pabulum, 
pascuum,  pratum,  olivetum ,  Sail.  Jug.  95.  Cic.  N.  D. 
i.  45.  Plaut.  True.  i.  2,  47.  Hor.  Ep.  i.  16,  2.  like 
apoTO?.  Cic.  Fr.  ap.  Quintil.  iv.  2.  Fundum  habet  in 
agro  Tiburino  Tullius  paternum.  Orat.  iii.  33.  De 
fundo  emendo,  de  agro  colendo.  Tac.  G.  26.  Arva 
per  annos  mutant,  et  superest  ager.  (iii.  5.) 

Vincere  ;  Super  are  ;  Opprimere.  1.  V  i  n  c  e  r  e 
( eUeiv  ?  or  Jy/ca?  dvayKa^eiv  ?)  means,  to  drive  an  ad¬ 
versary  from  his  place,  like  vt/mv  ;  superareto  win 
a  place  from  an  adversary,  like  yTrepfidWear^cu.  The 
v  i  n  c  e  n  s  has  more  to  do  with  living  objects,  with  ene- 


232 


VINCIRE - VINDICTA. 


mies  ;  the  superans  with  inanimate  objects,  with  dif¬ 
ficulties.  Tac.  Ann.  i.  25.  Invictos  et  nullis  casibus 
super  abiles  Romanos.  2.  Evincere  denotes  espe¬ 
cially  the  exertion  and  duration  of  the  conflict ;  d  e  v  i  n- 
cere,  its  consequence,  and  the  completeness  of  the 
victory.  3.  V  i  n  c  e  r  e  means  to  conquer  by  fighting  ; 
apprimere,  without  fighting,  by  merely  appearing, 
in  consequence  of  a  surprisal,  or  of  a  decided  superior¬ 
ity  of  forces.  Cic.  Mil.  11.  Vi  victa  vis,  vel  potius 
opprbssa  virtute  audacia  est :  and  to  the  same  purport, 
Muren.  15.  Mithridatem  L.  Murena  repressum  magna 
ex  parte,  non  oppressum  reliquit.  (iv.  2T8.) 

Vincire,  see  Ligare. 

Vincula;  Catena;  Compedes;  Pedic2e;  Mani¬ 
oc.  Vincula  (ay/caky,  from  nectere)  are  bands  of 
any  sort,  as  a  generic  term  for  catence,  etc.,  like  Secrgol ; 
c  a  t  e  n  se  are  chains,  whether  for  fettering  or  for  other 
uses,  like  akvaeis  ;  compedes  (from  7reSy'),  for  fet¬ 
tering  in  general,  the  hands  or  the  feet ;  p  e  d  i  c  se,  irons 
for  fettering  the  feet ;  m  a  n  i  c  ae,  irons  for  fettering  the 
hands.  Tac.  Ann.  vi.  14.  Celsus  in  vinculis  laxatam 
.*  catenam ,  et  circumdatam  in  diversum  tendens  suam 
ipse  cervicem  perfregit.  (iv.  284.) 

Vindicta;  Ultio;  Talio  ;  Pcena;  Mulcta;  Cas- 
TIGATIO  ;  Puniri.  1.  Vindicta  ( avaSe/crps )  is  an 
act  of  justice,  like  avenging  :  ultio  ( akakicelv ,  dke- 
an  act  of  anger,  like  revenge;  talio  (rkyvcu), 
an  act  of  retaliation.  2.  U 1 1  i  o,  v  i  n  d  i  c  a  t  i  o,  and 
talio,  take  place  in  consequence  of  the  supreme  au¬ 
thority  of  an  individual ;  punitio,  mulctatio,  and 
c  a  s  t  i  g  a  t  i  o,  in  consequence  of  the  demand  of  oth¬ 
ers  ;  p  oe  n  a  (prowy,  n mm,  i revogat),  as  a  punishment 
which  the  violated  and  offended  law  demands,  by  any 
mode  of  suffering  ;  mulcta  (pLakdtjai)  as  an  amerce¬ 
ment,  which  juctice  and  equity  demand,  as  a  compen¬ 
sation  for  injuries  done,  especially  a  fine  ;  castiga- 
t  i  o,  as  a  chastisement,  which  may  serve  to  improve  the 
individual,  especially  a  rebuke.  P  oe  n  a  is  for  the  gen- 


VINOLENTUS 


YITIUM. 


233 


eral  good  ;  m  u  1  c  t  a,  for  the  good  of  the  injured  party  ; 
c  a  s  t  i  g  a  t  i  o,  for  that  of  the  guilty  party,  (v.  249.) 
3.  P  oe  n  i  r  e  means  to  punish,  according  to  the  princi¬ 
ples  of  justice;  whereas  puniri,  in  Cicero,  to  take 
vengeance  into  one’s  own  hands. 

Vinolentus,  see  Ebrietas . 

Vinum  ;  Temetum.  Yinum  (oZw?)  is  the  general 
and  usual ;  temetum  (from  taminia) ,  the  antiquated 
and  poetical  name  for  wine. 

Violare,  see  Lcedere.  Vir,  see  Homo  and  Puer. 

Virga,  Virgultum,  see  Kami. 

Virgo  ;  Puella  ;  Virago.  Virgo  is  an  unmar¬ 
ried  woman,  whether  young  or  old,  in  opp.  to  mutter , 
like  7 rap^evos ;  whereas  puella,  a  young  woman, 
whether  married  or  not ;  for  instance,  Nero’s  wife,  Oc- 
tavia,  twenty  years  old,  in  Tac.  Ann.  xiv.  64,  like  /copy  ; 
virago,  a  masculine,  strong,  heroic,  young  woman ; 
for  instance,  the  Amazones,  avnaveipaL. 

Virtus  ;  Innocentia  ;  Honestas.  V  i  r  t  u  s  ( dp - 
Tvrr]')  means  virtue,  as  far  as  it  shows  itself  in  becom¬ 
ing  and  meritorious  actions  ;  i  n  n  o  c  e  n  t  i  a,  as  far  as 
it  shows  itself  in  blameless,  especially  disinterested  con¬ 
duct  ;  honestas  (xvoclgtos;')  as  far  it  shows  itself  in 
virtuous  and  noble  sentiments,  (vi.  406.) 

Virtus,  see  Ferocia.  Vis,  see  Potentia. 

Viscera,  see  Caro. 

Vita;  Salus  ;  Victus.  ,  1.  Vita  (olro?)  denotes 
the  duration  of  life,  in  opp.  to  mors ;  whereas  salus 
(from  oAo??),  the  safety  of  life,  in  opp.  to  interitus , 
exitium.  2.  V  i  t  a  denotes  the  public  ;  victus  the 
private  life  of  a  man.  Nep.  Ale.  1.  Splendidus  non 
minus  in  vita  quam  in  victu.  (iv.  448.) 

Vitalis,  see  Vigens. 

Vitium  ;  Mend  a  ;  Mendum  ;  Labes  ;  Macula. 
V  i  t  i  u  m  (from  avary,  ary ),  denotes  any  fault  ;men- 
da  ( gdry ),  a  natural  fault,  especially  of  the  body,  a 
blemish,  like  /3\a/3y ;  mendum,  a  fault  committed, 
especially  in  writing,  a  blunder  or  mistake,  like  agdp- 


234 


VITUPERARE  —  VORAGO. 


rgpa ;  1  a  b  e  s  (Xcbj3gfl  a  degrading  fault,  a  stain  of  ig 
nominy,  like  Xvpr] ;  macula  (  dimin.  from  yu-co/co?), 
a  disfiguring  fault,  a  blot,  like  rcgXk.')  (v.  319.) 

Vituperare,  see  j Reprehendere. 

Vi vax,  Vividus,  see  Vivens. 

Virus,  see  Toxicum.  Vivus,  see  Vigens. 

Vi x;  ^Egre.  Vix  ( rj/ca )  means  scarcely,  and  re¬ 
fers,  like  cr'xoXfj,  only  to  a  thing  that  was  near  not  tak¬ 
ing  place,  in  opp.  to  omnino  7ion,  Cic.  Att.  iii.  23  ; 
whereas  m  g  r  e  means  with  much  ado,  like  poXis  and 
Ao7t?,  and  refers  to  the  agent,  who  is  in  a  state  of  anx¬ 
iety  as  to  whether  he  shall  succeed  or  fail,  in  opp.  to 
facile ,  Cic.  Sen.  20.  (iii.  94.) 

Vocabulum,  see  Verbum.  Vocare,  see  Nominare. 

V ocieerari,  see  Clangere. 

Volucres  ;  Aves  ;  Alites.  V  o  1  u  c  r  e  s  (from 
eXi^aC)  means  whatever  flies,  including  winged  insects, 
like  7 tttivos  ;  whereas  aves  and  alites  mean  only 
birds  ;  a  v  i  s  (dero?)  as  a  general  term  in  natural  his¬ 
tory  for  any  bird,  like  opvis ;  a  1  e  s  (from  ala)  as  a  se¬ 
lect  expression  only  for  a  larger  bird,  like  oleovo v,  espe¬ 
cially  the  eagle,  and  a  1  i  t  e  3  is  used  in  the  language 
of  the  augurs  as  a  technical  term  for  those  birds  whose 
flight  must  be  observed  and  interpreted,  in  opp.  to  osci- 
nes ,  or  those  birds  whose  song  and  cry  must  be  inter¬ 
preted.  Ovid,  Art.  Am.  iii.  410.  Jovis  in  multis  dev- 
olat  ales  aves.  Hor.  Od.  iv.  2,  2.  4.  Virg.  iEn.  xii.  247. 
Cic.  N.  D.  ii.  64.  (v.  207.) 

Voluntate,  see  Sponte.  Voluptas,  see  Cupido. 

Vorago  ;  Vortex  ;  Gurges.  V  o  r  a  g  o  (op^o?) 
and  the  poetical  word,  of  foreign  origin,  barathrum, 
denote  an  abyss  in  water,  which  may  be  either  in  a 
pool,  pond,  or  sea ;  whereas  vortex  and  gurges 
suppose  water  in  motion ;  vortex  moves  in  a  horizon¬ 
tal  direction,  so  that  its  water  turns  in  a  circle,  and 
hinders  whatever  swims  therein  from  escaping  ;  gurges 
(from  70/370??  or  yvpya%o<;  ?),  in  a  perpendicular  di¬ 
rection,  so  that  it  drags  down  whatever  comes  into  its 


VOX - VULTUS. 


235 


eddy,  into  the  depth  below.  Liv.  xxviii.  30.  Navis  re¬ 
tro  vortice  intorta ;  compare  with  xxii.  6.  Deficientibus 
animis  hauriebantur  gurgitibus.  (v.  155.) 

Vox,  see  Verbum. 

Vulnus  ;  Plaga  ;  Ulcus  ;  Cicatrix  ;  Saucius.  1. 
Y  u  1  n  u  s  and  plaga  denote  a  wound  from  without ; 
vulnus  (from  lanius  ?)  by  means  of  a  weapon,  or 
other  cutting  instrument ;  plaga,  by  means  of  any 
instrumenLcarried  with  intention  to  injure;  whereas  ul¬ 
cus  (aAof ,  coAf)  means  any  open  or  sore  place  in  the 
body,  that  has  begun  to  fester,  etc. ;  cicatrix,  the 
scar  that  is  left  when  a  wound  is  healed.  Suet.  Vit.  10. 
Yerbera  et  plagas ,  saepe  vulnera ,  nonnunquam  necem 
repraesentantes  adversantibus.  Plin.  H.  N.  xvi.  12. 
Cels.  viii.  4.  2.  Yulneratus  means  wounded  in 

general ;  s  a  u  c  i  u  s,  so  wounded  as  to  be  unfit  for  fighting, 
and  is  the  proper  expression  for  those  that  are  wounded 
in  battle.  Cic.  Verr.  i.  27.  Servi  nonnulli  vulneran- 
tur ;  ipse  Rubrius  sauciatur.  (iv.  255.) 

Vultus,  see  Facies. 


INDEX  OF  GREEK  WORDS 


This  Index  embraces  all  the  Greek  words  contained  in  the  Latin  Syncs 
nyms,  and  will  afford  valuable  aid  in  elucidating  many  Greek  synonyms. 
The  figures  refer  to  the  pages  of  the  book. 


ayaSrj  rvxr],  35 

dStvo?,  16 

atpta,  191 

ayaSoSf  30 

aSoXecr^ta,  91 

ati/os,  26,  189 

ayaXjxa,  103 

a e$Xos,  204 

dt£at,  230 

ayavos,  58 

detSar,  32 

aloXov ,  220 

ayairr],  61 

aetpat,  16 

atoAos,  220 

ayeiv,  9 

detpco,  16 

atpetv,  209 

ayav  Kalcfaepav,  221 

act?,  222 

atpo/xei'^,  117 

ayet petv,  9,  80 

decrat,  16 

aloSiaSai,  37 

dyetpoo,  3,  160 

derog,  234 

atcrt/xos,  103 

ayeX.r),  160 

a^7,  130 

atcr^po?,  213 

ayKoXy /,  232 

a^p,  16  bis 

atreu',  186 

ay  nets  avayaa^eiv,  231 

clSXlos,  66 

at^/x^,  4 

dyXaos,  129 

a«9A  ov,  171 

atoovtov,  46 

ayvos,  188 

at,  26,  189 

dxaXo?,  134 

ayovos,  131 

aiai/09,  172 

aKetcr^at,  135 

ay  os,  188 

atytaXds,  185 

a/cepatos,  177 

dyptos,  187 

aide io>9ai,  224 

dxTy,  24 

aypoiKos,  187 

at 8105,  46 

aKripaTos ,  177 

dypos,  231  bis 

at$etv,  22 

aKp/ty,  4 

aypv7rvog,  230 

at$os,  25 

aKoXov$€LV,  42 

dy^tcrret?,  145 

at Sovaa,  6 

dxos,  135 

ayxpi,  53 

ttt«9a>,  6,  31 

ukovclv,  26 

INDEX  OF  GREEK  WORDS. 


238 

aKpoacrSai,  27 
aKpos,  209 
<xkt?7,  185  bis 
aKtov,  139 
dA.aA.KetV,  232 
dXd<r«9at,  71 
dXyetv,  88 
aXyo9>  53,  66 
dXeyetv,  61,  150, 

154,  181 
aXe^etv,  232 
aAes,  122 
aX'qp.a,  124 
aX$etr,  175 
dX*9a),  11 
dXta,  43 
aXt9,  192 
a\aj/,  194 
dX^,  9,  91,  217 
dAAot,  31 
dXo£  235 
aX?,  134 
aXcros,  199  bis 
aXrts,  199 
uXvktos,  66 
aXVcret?,  232 
dX^)09,  10 

dp,a,  217 
ttp.dpr7yp,a,  233 
d/xaupos,  151 
d/xeXyw,  133 
d/xem9,  85 
afievrjva  Kap-qva,  202 


dp,epyetv,  70 
ap,epycoi/,  135 

ap.^)tp.i/09,  216 

dp,edco,  114 
ap.rj)(a  Vo?,  131 
dp,7repes,  195 
dptwto,  144 
ap.<£acrtas,  146 
dp,<£t9  e^cov,  68 
a/z<£ co,  218 
dvaytyvtocTKetv,  102 
ai/ayKa^to,  146 
avdyKYj  icrTLV ,  146 
araoeKTiys,  232 
amSe^ecr^at,  167 
avaSovvat,  222 
amtpetv,  111 
dva.L(T$r]TO<i,  207 
di/aXeVcrcroL),  37 
aua/xi/j.v’))<TK€(r^ai,  136 
avavevu),  147 
ara£,  175,  228 

dm7TT€tJ/,  2 

dvairort]^,  174 
dvapL$pLYjTO<;,  109 
dracr7raoTds,  6 
dva<fiav$6v,  20 
dm-<£ari£etv,  146 
dvat^Xoyt^etv,  2 
dv^pd-rroSov,  198 
avSpias,  103 
avftpocfiovo' ?,  97 
dvetmt,  81 


avep.09,  16  bis 
dvepe-^t^w,  106,  118 
dve(rtp,a)9,  158 
avecriv  Soi’pat ,  102 
avevpew,  112 
ai/^p,  97,  175  bis 
av^pt^p.09,  109 
ttlA$p07TlW)9,  99 
dv^pa)7reta)9,  99 
dV^pto7ro9,  97 
ana,  53 
dvlav,  102 
avretr^at,  226 
dvr^,  222 
dvriampat,  233 
dvTtcrrdr^9,  6 
avnyap  e^eaScu,  94 
dvrpov,  202 
d7raXo9,  144 
d7ravT€9,  179  bis 

a7ra9,  180 
d7rardv,  76 
d'7rep.7ToXdi',  222 

a7rXero9,  131 
a7ro/?aXetv,  14 
aTroj3dX\€Lv>  203 
d7roSdcr$ai,  222 
d7ro^etmt,  36 
<x7 ro$ev,  173 
OL7rOKpV7TT€LV ,  36 
aTroXeVai,  1 
a7roi'eVto,  147 
aTTopta,  158 


INDEX  OF  GREEK  WORDS. 


239 


dno  Tvxys,  34 
a7rocf)dpaL,  146 
apafios,  14,  223 
aporov,  187 
dpdyyrj,  184 
dpyov,  10 
dpyos,  23,  187 
dpSa ,  129 
apeo-KeveLV,  24 
dperai,  125 
ap$pov,  136  bis 
apiSpcos,  45,  197 
dpicrrepd* 199 
apK€LV,  21 
dp  vetcr^at,  146 
apopara,  159 
dporos,  231  bis 
apovpa,  231 
apTraKrrjp ,  170 
dpirr],  180 
dparjv,  97 
apn,  149 
dprvrr j,  233 
dpTvros,  25 
ap^atog,  19 
dpytiv,  116 
acracfi d>9,  59 
(xcriy,  192 
ao-19,  130 
dcrirta,  76 
da-KaAa</>09,  183 
dcrKetv,  41 
dcrKrjSrjs,  190 


acrpei/09,  205 
d<T7rdA.a£,  196 
acr7rts,  195 
do-Trjs,  205  bis 

dcTTpaTTYJ,  89 

darpov ,  205,  bis 
dcr^aArp,  216 
draAAw,  208 

draXocfipwv,  208 
drapTrjpog,  213 
ari?,  51,  233 
drip,  ta,  101 
drpa7ro5,  115 
aTpcKrj 9,  227 
avarr),  51,  233 
avyd£a.v,  27 
avrjpos,  27,  197 
avrjporrjs ,  198 
av&is  e£  inrapxv5)  115 
avos,  23 
di37rvo9,  230 
a  vpa,  16 
adcno?,  155,  219 
av<TTr)pos,  27 
avTopuxTios,  204 
auTopoAo9,  161 
avrw9,  155,  219 
cu/^po9,  130 
adw,  27 
d(f)arov ,  55 
acfiavG),  31,  78 
d<fi$ov  W9,  192 
d</)vci09,  65 


a</>pa)V,  13 
’A^aioi,  4 
axavys,  131 
dxyjv,  33 
a^°9,  142 
d^A^9,  150 
aif/os,  136 

fiaSrjv,  158 
/5a8i£eiv,  114 
fidKTpOV,  90 
fiavavcroL,  75 
fiapos,  142 

/5a cTTa^ew,  79 

/3at5e£eiv,  122 
/5e/5aio9,  219 
/5eAo9,  139 
/5Aa/5epo9,  52 
/3\a/3r),  233 
/5Aayi9,  55 
/?Ad£,  17,  207 
ySAeVeu/,  26 
fiXocrvpos,  213 
/5op/5opo9,  129 
/5odAe<x$ai,  221 
fipay^iov,  217 
/3paSvv€iv,  133 
/5paSd9,  133,  208 
/3pa^iW,  217 
fipaxys,  30 
/^pe^eiv,  152 
fipOTOS,  191 

j3v$o 9,  201 


/ 


240  in  d 

- 

ZX  OF  GREEK  Tt'ORPS. 

Tcua,  211  bis 

ypvrr),  177 

S^XetE,  1 

yaXirj,  34 

yupya^os,  234 

St/Xoe,  20 

yaX-^pos,  37,  94 

yupos,  154 

S^Xtucrat  155 

yaupos,  91 

8r)p.o<;,  93 

yeXctE,  185 

Saip,toE,  149 

StaKptVeiE,  62 

yeXcos,  93 

&OLKZLV,  122 

Sta7ru$ecr$at,  63 

yep,etE,  210 

SaKpV,  118 

Staort^at,  62 

yeuecr^at,  48,  170 

SdKpvCLV,  118 

StareyyetE,  62 

yeveTrj,  92,  206 

Saws,  86 

StaTpt)SetE,  133 

yeEEator^s,  154 

8a.Trd.vr},  54 

St  Sup,  os,  68 

yeVos,  92,  206 

SapoE,  171 

Ste'X/cetE,  87 

yews,  131 

Sacrus,  16 

StepetE,  63 

yepatos,  18,  198 

Sai^at,  71 

St/07,  41,  137 

yepaos,  142 

Seen/,  123 

StoXeVat,  1,  15 

yepas,  67,  171 

Set,  146 

St7rXa£,  68 

yepoucrtos,  18 

SetE,  146 

St7rXouE,  68 

yepcoE,  18,  175,  228 

SetEos,  26 

St7rXous,  68 

yeucrat,  192 

Set^at,  59 

Sptws,  198 

yeua>,  11 

Set7rvov,  71 

SvocfiepaL,  150 

T-i),  211  bis 

Setcrat,  224 

Sotos,  68 

yrjSeiv,  92,  222 

Setcr$at,  186 

Soptot,  6 

yrjpvu),  90 

Seos,  26,  225 

So'£a,  94,  196 

ytyEecr^ai,  48 

Sepas,  67 

Sopa,  212 

yXa<£upos,  120 

SeppLa,  212 

Sopu,  139 

yXota,  88 

SeayteuetE,  124 

SouXos,  24,  198 

yXuKus,  208 

Seoytot,  232 

SpatEoo,  198 

yXcorra,  77 

SeuetE,  65 

Spa7reV^s,  161 

yvrjcrio s,  92 

Seuecr$ai,  146 

SuEap,at,  30 

yvdpir),  196  bis 

SeurepoE,  115 

SuEap.is,  168 

yEtoEat,  187 

Se^ecr^al,  178,  189, 

Swacr^at,  168 

yopyos,  234 

209 

SuEacrreta,  168 

ypaptpta,  124 

Se^oo,  173 

Sucre  tSrys,  213 

ypopc^as,  210 

Sr/eiE,  178 

SucrpeEeia,  152 

INDEX  OF  GREEK  WORDS. 


Svcrvoia ,  151 
ovcrcfirjfxia,  101 
Su)fxaTa,  6 
8o>pov,  67 
SojTLvr],  67 

iyyeXav,  185 
eyyvav,  167 
iyyvs,  8 
iyyvcTTOS,  15 
cyKap-zrog,  86 
ey/cuog,  170,  171 
ey^eXv  g,  183 
ey^og,  183 
eSog,  195,  201,  231 
eSpa,  195 
€§(0,  11 
z$€ipa,  49 
iSeXovrrjs,  205 
e$vos,  92 
t£og,  45,  200 
€ta,  119 
etap,  213 
cISog,  83,  205 
ciSaAov,  102 
ciKa^o),  229 
elkelv,  231 
eiKtXog,  5,  8 

ELK(i)V,  102 
eTXap,  212 
elp.app.ivrj,  35 
etpyco,  54 
elpycov,  15 

U 


eipetv,  196,  bis 
eipcpog,  198 
cipo/xevog,  197 
ctcrat,  49 
elg  eKacrrog,  179 
ag  kevov ,  89 
eiapevcraL,  114 
€LU)$ivai,  201 
e/carepog,  218 
eKacrTOL ,  179 
CKaorog,  179 
EKSrjpe'iv,  174 
eKCr,  31 
EKrjXia,  178 
ii<$aveLV,  143 
iKKXrjcrL a,  43 
EKovaio g,  204 
EKTrepaivetv,  203 
ii<cf)opa,  90 
EKO)V,  204 
eXeeIv,  139 
iXe.LV, 

eXSelv,  114 
eXlktos,  76 
eXi^ai,  120 
eXt^ai,  234 
eAAog,  199 
«fA.og,  119 
epjSatveLV,  114 
epL7roXav,  70 
IpicfravLoraL,  155 
evSaieLV,  2 
evSeia,  159 
16 


evSeXe^eiv,  43 
eVSiog,  60 
ive^KearS^aL,  112 
evolte,  148 
evoo-ls  ’EvvoS,  87 
evovs,  228 
evTeXr/ g,  84 
evreXXecrQai,  116 
evvTrviov,  202 
e^arrLVTjs,  182 
e£ec ttl,  43 
e^ovaia,  168 
ETrayyiXXea^ai, 
e7rietKa;g,  99 
ETn§vp.a>v,  222 
e7r/.Kap,7rr)g,  54 
e7rtr^Setog,  100 
ettl^Sovlo^  97 
eTroihaL  32 

t  t 

ETTWpLLS,  23 
ipav,  61 
epaaSai,  61 
epacrr^g,  14 
epya'Qopai,  54 
epyacria,  153 
epyov,  9 
epSeLV,  105 
ipi$(x),  98 
ipELTTU),  185 
epevSeLV,  22 
epilog,  33 
kp-KETOV,  183 
ip7ro)v,  183 


168,  201,  221 


242  INDEX  OF  GREEK  WORDS. 


VJ  e  rj  ■* 

tppcw,  71 
eppw/xevos,  44 
eppdaSai  169,  219 
eppoxxo,  29 
eparj 9,  210 
epveaSai,  226 
epvKeiv,  21 
cpcos,  61 
eaayelpoi,  9 
Icr S'  ore,  148 
ecr^aros,  75 
crai,  145 
eraipai ,  160 
craipos,  200 
erepov,  115 
eri,  72 
eroV,  49 
cros,  18,  228 
co,  29 

evSrjvrjs,  86 
evSvs,  182 
cuKapata,  151 
50 

CV7TOpOS,  65 
COCTKIOS,  151 
cvtokos,  85 
evrporros,  30 
evru^y  s,  78 
ev<f)6po s,  85 
cv^apto’TCtv,  94 
cvXeaScu,  186 
e<f>eivai,  43 
iefiieaSai,  116 


71 

9($pa,  152 
9($po9,  6 
9($o),  6 
9(i8j/a,  183 
9(is,  183 
9(dp,eoo9,  3 

cj(0),  10 
9(0) v,  228 

£co),  116,  175 
£017,  116 
£o'<£os,  150 
£d)OV,  17 

fjyeiaSai,  64 
ytieaSai,  91 
17809,  208 
rjSe'ios,  200 
^$09,  45 
1710)1),  185 

^Ka,  117,  219,  234 
3*  71 
^vt,  71  bis 
rjvitie,  71 
rjviov,  88 
yprios ,  140 
rjav^ia,  178 
^09,  208,  230 
f)X*Trl'i’  82,  96 
TO»  87 f  224 

SaXaaaa,  134 


SaXXoC,  180 
$ap,a,  16,  189 
Sapieios,  16 
$aj/aro9,  142 
Sapaos,  82 
Seda  Sat,  229 
$e\eiv,  221 
SlpLLS  eari,  43 
$eoi  pcta  ^acoorcs,  78 
$cds,  149 

SeaaaaSai,  2,  186 
Seros,  170 
Sewpeiv,  229 
Syjpudvy  3 
Srjpiov,  18 
$>79,  106 
SrjaavpoL,  65 
S\av,  53,  66 
Sopvfirjy  87 
Spaa  os,  82 
Spew,  87 
Sprjveiv,  118 
SpiyKos,  144 
$/>i£,  49 
$povo  9,  195 

SvfAos,  16 
$dpa,  155 
Sv pities,  155 
$d)09,  52 
Suyjreveiv,  24 

laaSat ,  28,  135 
Itietv,  229 


INDEX  OF  GREEK  WORDS. 


243 


18109,  173 
ISov,  71 
iivaiy  114 
Upov,  211 
iepo9,  188 
lkclvos,  100 
t/<avw5,  192 
LKereveiv,  186 
£A.apo9,  91 
IXvs,  129 
ivdw,  105 
to?,  213 
loTrjs,  116 
Ipfjvcs,  97 
t9,  169 
lo’a,  8 
ta-09,  5 
LOTTOivai,  199 
icr^av,  168 
icrxypo 9,  219 
io-(09,  34 

Kayxa&tv,  185 
KaSapos,  177 
/ca$i£e«/,  52,  219 
kul ,  7  2 
«katvo9,  149 
K<iipo 9,  60,  151 
KaKrjyopLa,  131 
koxicov,  58 
KaA.ap,09,  50 
kulXXo<;,  25 
KaXvif/  at,  195 


KapuJ/aL,  88 
Kava^eiv,  32 

KOLVUiV,  51 

Ka7rpo9,  33 
Ka7rrc«/,  209,  222 
Kap€KOpLOU>VT€<S,  49 
Kaprjvov,  49 
Kapt9,  54 
Kap/capov,  54 
KapirovoSaL,  58 
Kapro9,  30 
Kapcf)0),  3 
KOLpd),  32 
KarayeXav,  185 
Kara$ap.fiuv,  44 
KaraS eivcu,  36,  196 
/caraiKta,  131 
KO.Ta.Ka.Uiv,  2 
KaTaKpV7TT€LV,  36 
Karavcvetv,  43 
KaTCLTr}K€LV,  128 
Kara<f)pov€iv,  203 
Karaxjrrjv,  143 
KaretSetv,  44 
Kare^etv,  52,  133 
Ka<£a£u>,  71 
KeSpo9,  126 
Keipetv,  33 
/capco,  30 
KeicrSai,  178 
Kctco,  49,  93 
kcX 0809,  222 

Kf.XvJf.lV,  116 


KfXfvSos,  115  bis 
/<ep awo9,  89 
K€pSaXeo9,  25 
KfvSfiv,  36 
KevS^oy,  54 
KfvSljOV,  34 
Ke^aprjaSal,  95 
KySf/xovta,  45 
KTjScijTys,  145 
Kr/Xfiv,  134 
KrjXeio  77V pi,  31 

ktjXU,  234 
KrjTro^,  231 
KlKlVVOS,  49 

KL<J)V,  43 

K.Xdyyfiv,  39 
kXoSos,  93,  180 
kXoUiv,  118 
kA.  avpia,  119 
kXgo’s,  37,  94 
KXrj/xa,  180 
/cAi/xa,  125 
kXltv  9, 41 
kAo7T109,  195 
kXvto 9,  37 
kXcov,  180 
Kvi<f>a<s,  150 
KVvt,dcrS  at,  122 
KOflV,  168 
KOtpaj/09,  53 
Kotrai,  52 

KOVTT],  50 

KoXaKeia,  24 


INDEX  OF  GREEK  WORDS. 


244 

KoXaKtvcLv,  24 
ko  Aa£,  226 
KoAa<£o9,  10 
KoXdxJ/cu ,  51 
koXov (d,  107,  190 
koAo<£ujv,  50 

koX CJVOS,  41 

Kop,a£av,  71 
Kofxy 7,  49 

KOfXfJLOVV,  41 
Kopaf/os ,  177 
K07rpo5,  130 
Kopdcriov ,  160 
Koprj,  160,  233 
Kopi£op.ai,  38 
Kopprj,  49 
Kopvt, a,  14 
Kopvcrcro),  126 
K.opv<f>rj,  4,  50 
Kopvcjiovv ,  4 
Kocr/Aciv,  41  bis 
koct/405,  99 
Korra,  34 
KOTTOLVr],  184 
KO)((i)vr),  48 
Koif/au,  194 
KpaC,(x>,  32 
Kpcu7rdXr),  69 
Kparos,  169 
KpeKU),  49 
KpepifiaXov,  87 
KpiVciV,  229 
KpOKOL,  49 


KpoTOS,  87 
Kpovcns ,  87 
KpvpLOS,  88 
Kpvos,  88,  190,  191 
KpV7TTCLV ,  36 
K7TVCTTaXXoS,  88 
Kpv\f/CLL,  133 
KT€LV€LV,  110 
KTV7TOS,  87 

Ki;ap,  202 
Kvpui,  48 
KVT09,  212 

KWKvewy  119 
kwAov,  136 
kws,  53 

Xa/Secv,  209 
Aa.109,  199 
XaKa£eiv,  91 
XdKtiv,  59,  60,  167 
XcLKL&LV,  118 
Aa/a9,  118 
AaAeiv,  59,  60 
AaAia,  91 
Aap,7ra9,  32 
Aa/X7ra),  126 

Aa^eu/,  142 
Aa^eow,  142 
Aey av,  59 
Aeyco,  140 
Xetfieiv,  55 
Aa^8o/xevo5,  129 
Aei/?u),  117 


.AcTo?,  120,  123  bis 
Aet^ctv,  120 
XcKrpov,  50 
Ae/x<£o9,  14,  20 
Ae7rrds,  122 
Ae7ra),  122 
XevKrj,  129 
XevKov,  10 
Acvkos,  126 
Aevo-crd/xci/ov,  128 
Xev(r(T(o,  127 
Ae^pto?,  168 
Xrjpeiv,  14 
Xrj(TTr)<s ,  169 
Ai/^d^eiv,  55 
Ai$o?,  194 
AiAato/xot,  91 
XipLvrj ,  119 
Atjuog,  76 
XiTrapdlv,  186 
Ati/',  52 
Adytg,  234 
Ady\T7>  139 
AoiSopia,  181 
AoiSopo9,  127 
Aoip.09,  128 
Aotcr^o9,  75 
Xo^Qxrj,  199 
Ao'xo9,  125 
XvSpov,  129 
XvKoefiws,  133 
Xvp.r],  234 
Avo’cra,  14 


INDEX  OF  GREEK  WORDS. 


245 


Xvxyos,  32 
At o/3r],  234 
Aojtos,  129 
Aox^aVj  117 

piaSi^civ,  159 
/xa£o?,  132 
pux/cap/,09,  78 
pta.Kpo9,  73 
ptaAa£ai,  223,  232 
IxaXaKos ,  143 
/xaAepos,  117 
ptaAAo9,  212 
piapipop  132 
/xavS^dveLv,  155 
fiavSdva),  17 
jXOLVlKOSy  14 
fxavos,  84 

fjcavreveoSou,  64,  96 
ftacr^aA^,  23 
/xarai^,  224 
/xaTT],  233 
fjLOLTrjVi  89 
fJLavpiQTOS,  207 
175 
pieya,  131 
p icyas,  131 
/xeSew,  145 
/xiSecrSau,  40 
pu^eivai,  140 
/xeSr],  69 
/xe^ieVai,  102 
pteiStav,  185 


ptetAi^os,  139 
ptctpa/aoj/,  175 
ptapca-^at,  137 
ptapco,  144,  177 
pieASeiv,  24 
pieAAeiv,  52 
pteAo?,  136 
pteA7rav,  32 
ptepta^a,  131 
fxefxvrjcr^aL,  136 
p-lpuf/Ls,  183 
pieVciv,  133  bis 

pt€V09,  17 

pteptpim,  53 
ptepog,  136 
piecro?,  136 
ptcra  (nrovSoiv ,  167 
pterapcrtov,  16 
ptera^pci/ov,  68 
pterewpov,  16 
ptcrewpo?,  12 
fieTOLKos ,  106 
pteTo^os,  200 

fxirpiov ,  140 
pir)8ev  dyav,  140 
pi.rj8op.ai,  116 
p.r]vveiv,  133 
prj^avr],  102 
pttaivetv,  46 
paapo?,  213 
pttKpo?,  157 
p.ivS'os,  130 
puvv$w,  157 


puo-^09,  171 
pucros,  152 
piotpa,  35,  144 
pioAt9,  117,  234 
ptopo9,  142 
pbopvcrcreLv ,  46 
pLop^rj,  83 
pto^Ao9,  141 
ptvSaAeo9,  217 
pLVKrrjpe  9,  145 
p.v AAciv,  143 
ptvpw,  67,  134,  166 
piv(rapo9,  107 
ptaj/co9,  234 
ptcoAo9j  141 

vao9,  211 
vanr),  199 
vapo9,  145 
mv9,  145 
veavta9,  175  bis 
vca£,  149 
vearo9,  75 
20 

V£Kpo  9,  142 
^epto9,  199 
veo^ev,  115 
veo^,  149 
veo9,  148,  175 
vevewy  117 
V€0)(TTL,  149 
K^7T109,  175 
vrjxtLV,  55 


246  INDEX  OF  GREEK  WORDS. 


vt£a),  126 
VLKav ,  231 

VL7TT0),  166 
vt<£a,  166 
vo/al/xos,  159 

ViOTOV,  68 

£av$os,  10 
£ypos,  23 
$vy KaXe.lv,  43 
£vV€K€LV,  52 
£vv€ktol,  179 
£w$ecri9,  44 

oy/co9,  142 
oSonropelv,  174 
6809,  115 
oSvaacrSai,  152 
oSa>8a,  152 
o£o5,  90,  205 
oS^/xara,  27 
oSofia t,  76 
ot  aAAot,  31 
otSav,  215 
oIk€.tol,  229 
ot/ceto9,  173 
oik  err 79,  198 
otKoSo/xr^/xa,  4 
OLKTtLpC.IV,  139 
OLKTL^CLV,  139 
Cl  XoLTTOL,  31 
ctpat,  38 
o7po9,  115 


oTvos,  233 
otVtoaw,  69 
otov  r  avat,  loo 
01T09,  142,  233 
ota),  218 

olo)v6<s,  234 
okkos,  76 
okvcIv,  52 
okvos,  101 
oXcryp,  169 
oXiywpelv,  203 
oAtya>po9,  216 
oAto^etV,  117 
oAko9,  168 
oAoAc£etv,  119 
oAov,  211 
0A09,  119 

0A09,  180,  219,  233 
oAo)9,  166 
opaAorip,  152 
o/xaAa)9,  217 
op/3po9,  166 
ofArjyvpis ,  43 
0/X0109,  5 
o/xota)9,  8 
6/ulov,  217 
op, a)9,  8 
ovap,  202 

ovetSo9,  185 
oim>9,  52 
6^09,  3  bis 

07Tt9,  37 

07ra)a-S^7roT€,  166 


6 pav,  224,  226,  229 
opydv,  186,  187 
opyrj,  62 

opeyccrS  at,  186,  187, 
122 

opeKTT] 9,  62 

oprjx0<>>  234 

op$o<;,  22 
op$pa>,  133 
op^a>crt9,  98 
opti/o),  41 
opj/19,  234 
opo9,  84,  135 
oppa)8ta,  225 
opcro9,  90,  180 
opvxrp  139 
opxo9,  125 
oaov  Icm,  43 
oa-109,  188 
00707,  152 
ocrcrai,  27 
oomcrovv,  179 
6acf)pr]crL<s,  152 
6  179 

ovapov,  132 
ova9,  26 
ovSap ,  132 
00A09,  219 
ovpos,  135,  185 
ou  cf)dvai ,  146 
o^etActv,  146 
o^)i9,  183 
o^ttv,  124 


INDEX  OF  GREEK  WORDS. 


247 


0^09,  41 

TraBziv,  80 
7rat8tW,  175 
iraUiv,  223 
7rais,  175 
7rat5,  175 
7raXato9,  18 
7raA.ii/,  115 
7raAAa,  132 
TraAAa/ay,  160 
7ra\fxrj,  195 
TrarSiKws  Savelv,  143 
7ravr/yvpL<;}  43 
7ravovpyo<iy  25 
7ravT€s,  179 
7ravrw5,  166 
7rdv)(v,  165 
7rapa,  162 
7rapn\ey€cr$ai,  160 
TrapaaTeWecr&ai,  134 
irapavTLKa,  182 
7rapa<£pa)V,  13 
Trapayjjrjpa,  182 
7rap$eVo9,  233 

Trapiauv,  121 
7rapo9,  19 
7ra?,  180 
7racracr$ai,  11 
7ra(rcraAo5,  196 
7raTpio9,  158 
Tcarpioos,  158 


7 raupos,  157 
7ra^wco,  159 
Trayys,  55,  165  bis 
7reSdv,  39 
Tre'&y,  232 
7reStov,  231 
7re8ov,  211 
7 re£ov  <#etVai,  161 
7re£os,  58 
7rCL$€LV,  81 
7T€tVa,  232 
7rapar^s,  169 
Treipeiv,  48 
7retpw,  5,  144,  157 
7 re/coo,  221 
7reAayi£eii/,  134 
7reAayo<?,  134 
7reAAo9,  46 
TTekrr),  195 
7reAojpio9,  131 
7T€i /$og,  4,  66,  119 
7T€vta,  158 
7revopuu,  232 
7rc7rapetv,  19,48, 112, 
183 

7re7roi$o9,  86 
7T€7TOt^(jO,  44 
7repa,  214 
7repato9,  132 
irlpavy  214 
7repav,  153 
7repSei,v,  221 
7T€Ot,  149 


]  7repi/?o\o9,  144 

!7r6pietvai,  2 
TrcpicraeveLv,  2 
TrecreLv,  117, 134, 193 
TrereorSaL,  10,  96 
7 t  It  pat,  193  bis 
7T€(f)V€LV,  90 

Triij/cu,  58 
7rr)\aL,  139 
7rr)\os,  129 
7ny£ai,  155,  196 
7n$d.Kvr),  8 
7ri$e«/,  181 
7U$09,  8 
TTlKpoS,  3 
7rtp,eA^9,  165 
7rtp,7rpai/at,  2 
7r«/e«/,  29 
7tlvo<s,  46,  130 
7n7rpdcrK€LV,  222 
7rtcrTt9,  82 
7rio-Torr/9,  82 
7TLTV€iV,  134 
7rAava<r$ai,  71 

7rAa£,  8,  125,  135 
7rAc£ai,  184 
rrAevcrat,  166 
7r\rj$aiv,  65 
7r\ovcrio9,  65 
7tAovto9j  65 
7r\v$dv,  119 
Trvcvp.a,  16,  149 
7myo«9,  25 


248 


INDEX  OF  GREEK  WORDS. 


7TO"9 €lv,  164,  221  bis 
7 ro$o?,  146,  164  bis, 
204 

iroLrjfxaTa ,  32 
7tolklXov,  220 
TTOLfJLVr],  160 
7 TOiVTJ,  232 
7ro\£fuo< i,  4 
7t6\l<s,  93  bis 
7roXAaKts,  189 
7 roAAog,  168 
7 roXvs,  65 
7ro/x7ny,  90 
7T0V05,  117,  153 
TTOVTL^tlV,  134 
7 TOVTOS,  134 
7ropev€oSca,  174 
TTopSelv,  221  bis 
7TCpi£aV,  79 
7 TOpKOS,  210 
7roppco«9'€V,  173 
7rorapto5,  85 
7TOTe,  148 
7TOTI,  212 
7rorvtog,  168 
7T0T05,  29 
7rpa£a?,  9 
7rpao?,  140 
7rpd(TCT€LV,  153 
7rpal5?,  30 

7Tp€(jf3 VTTJS,  175,  228 
irprjvrj*;,  174 
7rptacr^at,  70 


TrpXv  &rj,  171 
7rpo/ca,  183 
7rpocr€Tt,  171 

rrpocrrjKGVT^ ,  145 

7rpos  TOVTO (.?,  171 

7rpofr^)opo5,  78 
7 rporepog,  19 
7rpo7rep,7rav,  42 
7 rpo</>epto,  102,  131 
7 TpO<f)7]TeLOL,  65 
7 rpvA.ee?,  175 
7 rpaiv,  174 
7TT€pOV,  10 
7 TT€pv£,  10 
7 rrrjvos,  324 
7 ttlXov,  10 
7 rrop^o?,  90 
7rraj^eta,  159 
7TV$U),  191 
TrvKvrj,  175 
7 ru/evo?,  16 
7IT&  175 
moXeiv,  222 

7TCOV,  160 

pa/3acrcreLv ,  14 
p(u/36$,  154 

ptt^og,  180 
pe$o?,  136 
p€7TO),  87 
pevp.a,  85,  187 
pevcrcu,  187 
prjyp.LV,  185 


prjiciL,  87 

prjX°^  1^5,  184 
piV,  145 
pLvrj\aT€Lv ,  153 
pi7ny,  185 
poSavos,  51 
poo?,  85 
porraXov,  87 
pv$p,o?,  45,  197 
po7ro?,  130 
pcoptaXco?,  219 
p(op.rj,  169 

< T(XKO<S ,  195 
o-a<£tu?,  59 
crrjrrw,  191 
aSevapo ?,  219 
aSeveiv,  168 
criyav,  199 
acaavov,  191 
(nwTrdv,  199 
o"Kato?,  199 
crKaipa),  22 
( TKeSdcrai ,  83 
cr/ceAAto,  130 

<JKrj7TL(x)V,  90 

<TKr)\f/ai,  90 
cr/aoei?,  151 
c TKXrjpov ,  55 
( TKXrjpo' >,  23,  194 
aKorrcXoi,  194 
( TKOTtpOV \  150 
ckoto?,  150 


INDEX  OF  GREEK  WORDS. 


249 


(TKVTOS,  195 
( TTraSav ,  122,  210 

C T7TO.V ,  29 

c TTrapa^at ,  167 
crirapyav,  215 
CT7rdpT7],  121 
cnraraXwv,  165 
CT7TCOS,  202 
airrjXaiov,  202 
cnrrjXvy^,  202 
-  crraXa^ai,  96 
< rreXXoj ,  192 
crrei'os,  15 
OT€I/W7T09,  15 
crreped,  96 
crrepLcfios,  206 
CTT€<f)(i ),  19 
cttlX/3o),  126 
crTiXr],  96 
CTTiiaL,  106 

(TTt^O?,  192 
aroc^euw,  124 
( TTOfu/>og ,  215 

aTopyrh  61 

CTTOpS-)'],  90 

crTop)(d£eLv,  212 

crTo^d^crSaL,  214 
crTO)(d£opLcu,  229 
( tt pa/3o ?,  206 

(TTpe(f>eiv,  227 
<TTpecf)<x),  19,  222 
arTprjvrjs,  198 
( TTpOcfiOLLOS ,  25 


<TTpo<f>dXiy£,  222 
avapos,  205 
c Tvyycvrp >,  145 
crvyyLyvdxTKCLVf  102 
c rvy^dipyjaac ,  42 
crvXXoyos ,  43 
avp./3€/3rjKOT(t jg,  34 
( TVjxfioXr j,  175 
orvfjL7ravT€<i,  179 

cv//.  7rag,  180 

c Tvp.cf)opd,  35 
(rwat/xos,  145 
crvveyyvs,  8 
( TvviSpiov ,  43 
orvve^eia,  154 
o~vv$£crLa,  44 
c rwoSog,  43 

(TVVOIKOS,  106 

crvs,  210 
<nr^vog,  16 
CT(f>dXX€LV,  76 
cr<f)dXXu)v,  76 

<r</>a£at,  111 
acf)dpayo<i,  87 
crcf>apd!~aL ,  87 
acfir/Koui,  157 
( TcfaSr/ ,  38 
o-</>o§pog,  3 
orcfiptydv,  215 
cr^a^aj,  139 
cryacrTrjpiov,  139 
cr^io),  212 
cryrjp.a,  83 


a-^otros,  121 
a)(oXr},  234 
crcopog,  3 
CTOJ5,  190 
( TcoTrjpLos ,  190 

raXanriopLa,  117 

TCLVVS,  73 

rapa/crog,  67 
rapa^ai,  165 
rdpyavov,  130 
ravprjSov  /^AeVciv,  26 
Ta(f)6LV,  26,  117,  207 
ra^’  av,  35 
retveiv,  212 
reipea,  205 
Tetpav,  120 
reipoptej/og,  84 
Tei^og,  144 
reAciog,  84 
reAAoo,  208 
reXog,  84 
reVayog,  119 
repag,  205 
Tepp.a,  84  bis 
repo- a>,  23,  211 
rc^vtrat,  75 
tt}A.€,  173 
rrjXoScv,  173 
TLrSrj,  133 
rXrjvaL,  80,  232 
Tot^og,  144 
ro/cog,  86 


250  INDEX  OF  GREEK  WORDS. 


roXfxa,  82 
ToXp.LOVy  80 
T07T05,  125 
ropov,  26 
rpayav,  215 
rpayo5,  33 
Tpaves,  214 
rpa£ai,  25 
Tpd<f>r]$,  213 
rpd^rjXos,  68 

rpa^vs,  26,  28 
rpe/cco,  227 
rpep-O),  225 
rpe7rav,  227 
rprjpia,  115 
rprjxvs,  25 
Tpifiecv,  120 
TpdyXrj,  139 
r  vp/3r),  215 
tvtSos,  158 
TV(f)X6$y  H7 
TV<f)(D,  207 
35 

t^xov,  34 

£as,  216 
vyieLvos,  190 
vypov,  216 
vypos,  55 
t>exo5,  166 
vXai<T€LVy  122 

{'At;,  199  bis 
vVap,  202 


v7raro5,  209 
v7repl3dXXeaSat,  231 
vTna^veicrS^aiy  167 
V7TVOS,  202 
vTro$€)(C(r$aL,  209 

V7TOlf/La,  113 

210  bis 
varaTos,  75 
$<^,25,  123 
xnf/rjXos,  12 
va),  216 

<£aiVa>,  126 
cfidXavSos,  126 
cfidvai,  59,  60 
<£avep(05,  19 
<^>ao5,  129 
< papyvvpu ,  219 
<j>dpp.aKov ,  135 
cj)dpvy£,  77 
cjiavaTrjpLos,  78 
<f>£yyeiv,  83 
<£ey yog,  129 
<£ey  yco,  126 
cfrepew,  76,  80  bis 
<£epa),  56,  85 
<j}T]p.r],  187 
<f>rjv(u,  155 
<j!>i}p€  5,  18,  187 
<f)$LV€LVy  83 
(f>$LV(ji,  84 
< piXai'typurtruis ,  99 
< piXtiv ,  61,  201 


<f>tXov€LKiay  152 
<f>iXos,  14 
cfiXeyeoSau,  22 
<£A.eyp.a,  78 
c fiXeyu ),  78,  126 
zfiXevu),  129 
<f)Xea),  118 
(fiXoyelv,  125 
cf>Xvu),  84,  85 
^>o/3etcr^at,  224 
<f>OLVO 5,  90 
c poLTav ,  114,  181 
<f)OV€V€ iv,  111 
(fiovzvSy  97 
< fiopas ,  170 
c popav,  80 
cfioprjpLa,  83 
<£opip.o5,  83 
(fiOpTO  5,  142 
</>pa/cro5,  44 
<j>pd£ai,  79,  87,  219 
cfapLKrj ,  226 
<f)pOV€LVy  218 
C ppOVTLS ,  53 
<f>vyd<$,  161 
(f)V€LV,  203 
(f>vXd£aiy  89 
(frvXov,  92 
cfivXov  €x«v,  78 
( f>VOpL€V7 ],  78 
<£uco,  85,  86,  170 
c pwpdv ,  56 


INDEX  OF  GREEK  WORDS. 


251 


Xa/3os,  88 
XaLvew,  222 
Xamo,  33 
^cupe,  29 
X«Ae7 7-07779,  117 
XclXlvos,  87 
Xa/xai,  211 

X&p.aAo9,  198 
\av8dveiv,  209 
^aos,  222 
^apaVf  96 
^aptv  etSevai,  94 
X^pw  <£epay,  94 
^aw,  33 
X€i.poa>,  96 
^ctpcov,  58 
X€ipajvaKT€9,  75 

^€pas,  188 

\epa-os,  98,  225 

A  33 

X^ecnvo?,  98 
X$dn',  97,  211,  bis 
^t/xapo9,  33 
xAev^  113 


JxAiSt},  174 
xAoia,  113 
xAcopo9,  129 
Xi/oao’ro9,  233 
Xotpo9,  33,  210 
XopSrp  38 
Xoprato9,  98 
Xpav,  96 
Xp>?,  146 
XPV&v,  222 

Xp77p.an0-p.09,  126 
Xpccrp,oAoyetv,  96 
XP^ctto9,  30 
Xpovio9,  172 
Xpovo 9,  60 
Xpw9,  212 
X^p-09,  216 

Xwp,a,  41 
Xpipeiv,  114 
X^opo  9,  125 

if/dXXeiv,  32 
ij/a<f>ap6<;,  188 
^€K(X9,  193 


iJ/evSuv,  76 
if/rjXacfid v,  144  bis 
i^i}<^o9,  188 
if/fycLv,  120 
1/07x00,  61,  193 
1/^1779,  61,  78 
1//1A09,  157 
i/aAoto,  221 
i//oyo9,  183 
if/oiSos,  130,  213 
if/vS-os,  76,  88 
16 

\f/(op6<s,  177 

wa,  135,  185 
(oSai,  32 
a)K€aj/o9,  20 
(OKVS,  3 
wXivrj,  217 
wA£,  235 
W/X09,  23 
wo?,  171 
0)9  €OLK€V,  38 
<o<£eA?7p,a,  126 


■ 


I  ■  f  ‘J 


*' 


’ 

' 

•  • 


WARREN  F 


.  DRAPER, 

PUBLISHER  AND  BOOKSELLER, 

ANDOVER,  MASS., 

PUBLISHES  AND  OFFERS  FOR  SALE  THE  FOLLOWING,  WHICH  WILL  BE  SENT 
POST  PAID  ON  RECEIPT  OF  THE  SUM  NAMED. 


GUERICKE’S  CHURCH  HISTORY  (Ancient  Church;  including  the 
First  Six  Centuries).  Translated  by  William  G.  T.  Siiedd,  Brown  Professor 
in  Andover  Theological  Seminary.  442  pp.  8vo.  $2.25. 

The  established  credit  of  Guericke’s  labors  in  the  department  of  Ecclesiastical  History,  and  the 
use  made  of  his  works  by  many  English  writers  will  make  this  volume  acceptable  to  a  very  large 
class  of  students  and  readers.  —  London  Journal  of  Sacred  Literature. 

Guericke’s  History  is  characterized  by  research,  devoutness,  firm  grasp  of  evangelical  truth, 
and  careful  exhibition  of  the  practical  as  well  as  the  intellectual  aspects  of  Christianity.  —  North 
Bi-itish  Review. 

We  regard  Professor  Shedd’s  version  as  a  happy  specimen  of  the  transfusion ,  rather  than  a 
translation,  which  many  of  the  German  treatises  should  receive.  The  style  of  his  version  is  far 
superior  to  that  of  the  original.  —  Bibliotheca  Sacra. 

Among  the  most  faithful,  and  yet  the  most  independent,  of  the  followers  of  Neander,  may  be 
mentioned  Guericke,  who  carries  out  Neander’s  plan  in  a  more  compendious  form,  but  with  an 
almost  bigoted  attachment  to  the  peculiar  doctrines  of  Luther,  in  a  style  so  crabbed  and  involved, 
that  we  should  not  have  hesitated  to  pronounce  it  untranslatable,  but  for  the  fact  that  an  eminent 
teacher  and  accomplished  writer  of  our  own  country  has  achieved  what  we  regarded  as  a  sheer 
impossibility.  We  are  glad  to  have  a  book  made  legible  in  English,  which,  in  spite  of  its  original 
uncouthness,  has  been  eminently  useful,  as  a  vehicle,  not  only  of  the  best  historical  knowledge, 
but  of  sincere  piety,  and  sound  religious  sentiment  in  reference  to  all  essentials.  —  Princeton, 
Review. 

In  clearness  the  style  of  the  translation  exceeds  the  original.  The  natural  animation  and  life¬ 
like  character,  which  commonly  vanish  in  the  process  of  translating  from  the  German,  have  been 
retained  with  signal  success.  We  are  disposed  to  consider  it  the  best  of  the  current  text-books 
for  the  use  for  which  Prof.  Shedd  designs  it.  —  New  Englander. 

Here  is  a  Manual  of  Church  History  which  may  be  confidently  recommended,  without  reserve 
or  qualification,  to  students  belonging  to  all  evangelical  churches.  Guericke  is  thoroughly  Or¬ 
thodox.  Ilis  evangelical  belief  and  feeling  give  him  a  lively  and  appreciative  interest  in  the  in¬ 
ternal  history  of  the  Church  ;  he  devotes  special  attention  to  the  development  of  doctrines,  and 
presents  the  range  of  thought  and  substance  of  opinion  distinguishing  the  works  of  the  princi¬ 
pal  writers  in  successive  ages  of  the  Church.  Guericke’s  manual  is  complete  in  the  particular 
lines  of  history  he  has  chosen,  and  is  a  most  useful  and  reliable  book  for  the  theological  class¬ 
room.  Professor  Shedd  has  wisely  translated  with  freedom,  and  has  improved  the  structure  of  the 
work.  —  Nonconformist. 

We  are  glad  that  a  Manual  of  Church  History  has  appeared  which  exhibits,  at  once,  undoubted 
orthodoxy,  and  that  grasp  of  mind  which  alone  is  capable  of  treating  such  a  subject  with  a  lu¬ 
minous  and  lively  brevity.  —  Clerical  Journal. 

With  the  additions  and  improvements  made  in  the  successive  editions,  it  is  now,  on  the  whole, 
the  most  readable  work  on  Church  History  to  be  found.  We  have  used  the  original  for  some 
years,  and  entirely  agree  with  the  translator,  that  it  hits  the  mean  between  an  offensive  fullness 
and  a  barren  epitome.  —  Central  Christian  Herald. 


(1) 


Publications  of  W.  F.  Draper ,  Andover , 


DISCOURSES  AND  ESSAYS.  By  William  G.  T.  Shedd.  324  pp 
12mo.  $1.00. 

The  striking  sincerity,  vigor,  and  learning  of  this  volume  will  be  admired  even  by  those  rend¬ 
ers  who  cannot  go  with  the  author  in  all  his  opinions.  ‘Whatever  debate  the  philosophical  ten¬ 
dencies  of  the  book  may  challenge,  its  literary  ability  and  moral  spirit  will  be  commended  every 
where.  —  New  Englander. 

These  elaborate  articles  are  written  in  a  lucid  and  racy  style,  and  invest  with  a  rare  interest  the 
themes  of  which  they  treat.  —  Bibliotheca  Sacra. 

These  Discourses  are  all  marked  by  profound  thought,  and  perspicuity  of  sentiment.— 

Princeton  Review. 

The  Essay  on  a  Natural  Rhetoric  we  earnestly  commend  to  all  persons  who  publicly  assume 
either  to  speak  or  to  write.  —  Universalist  Quarterly. 

Few  clearer  and  more  penetrating  minds  can  be  found  in  our  country  than  that  of  Prof.  Shedd. 
If  the  mind  gets  dull,  or  dry,  or  ungovernable,  put  it  to  grappling  with  these  masterly  produc¬ 
tions.  —  Congregational  Herald,  Chicago.  • 

Each  of  these  Discourses  is  profoundly  and  ingeniously  elaborated,  and  the  volume  as  a  whole 
is  a  testimony  to  highly  intellectual  and  consistent  views  of  evangelical  truth.  —  Boston  Recorder. 

LECTURES  UPON  THE  PHILOSOPHY  OP  HISTORY.  By 

William  G.  T.  Shedd.  128  pp.  12mo.  60  cts. 

Professor  Shedd  has  already  achieved  a  high  reputation  for  the  union  of  philosophic  insight 
with  genuine  scholarship,  of  depth  and  clearness  of  thought  with  force  and  elegance  of  style, 
and  for  profound  views  of  sin  and  grace,  cherished  not  merely  on  theoretical,  but  still  more  on 
moral  and  experimental  grounds.  —  Princeton  Review. 

This  volume  consists  of  four  lectures,  of  which  the  following  are  the  titles:  The  Abstract  Idea 
of  History;  The  Nature  and  Definition  of  Secular  History;  The  Nature  and  Definition  of  Church 
History;  The  Verifying  Test  in  Church  History.  It  is  written  in  a  lucid  style,  and  will  interest 
the  students  of  theology  and  of  history.  —  Bibliotheca  Sacra. 

The  style  of  these  Lectures  has  striking  merits.  The  author  chooses  his  words  with  rare  skill 
and  taste,  from  an  ample  vocabulary;  and  writes  with  strength  and  refreshing  simplicity.  The 
Philosophy  of  Realism,  in  application  to  history  and  historical  theology,  is  advocated  by  vigorous 
reasoning,  and  made  intelligible  by  original  and  felicitous  illustrations.  —  New  Englander. 

The  “Lectures  upon  the  Philosophy  of  nistory,”  is  an  extraordinary  specimen  ef  the  meta¬ 
physical  treatise,  and  the  charm  of  its  rhetoric  is  not  less  noticeable.  Prof.  Shedd  never  puts  his 
creed  under  a  bushel,  but  there  are  few  students  of  any  sect  or  class  that  will  not  derive  great  as¬ 
sistance  from  his  labors.  —  Universalist  Quarterly. 

It  bears  the  impress  of  an  elegant  as  well  as  highly  philosophical  mind.  —  Boston  Recorder. 

OUTLINES  OF  A  SYSTEMATIC  RHETORIC.  From  the  German 

of  Dr.  Francis  Theremin,  by  William  G.  T.  Shedd.  Third  and  Revised 
Edition,  with  an  Introductory  Essay  by  the  translator,  pp.  216.  12mo.  75  cts. 

Advanced  students  will  find  it  well  worthy  of  perusal.  The  adoption  of  its  leading  ideas  would 
ennoble  the  art  of  rhetoric  into  a  science,  the  practice  of  speaking  into  a  virtue,  and  would  clothe 
the  whole  subject  in  our  schools  and  colleges  with  a  fresh  and  vital  interest.  —  Bibliotheca 

Sacra. 

Every  minister  and  theological  professor  (in  composition  and  rhetoric  especially)  should  read 
it.  A  more  thorough  and  suggestive,  and,  in  the  main  .sensible  view  of  the  subject  is  hardly  to  be 
found.  The  central  idea  of  Theremin’s  theory  is,  that  Eloquence  is  a  Virtue,  and  he  who  reads 
this  little  book  will  be  sure  to  receive  an  impulse  in  the  direction  of  masculine  thoughtful  dis¬ 
course.  —  Congregational  Herald. 

(») 


Publications  of  W.  F.  Draper. 


AUBEELEW  ON  DANIEL  AND  THE  REVELATION.  Trans¬ 
lated  by  Rev.  Adolph  Saphiu.  8vo.  pp.  490.  8?  1.50. 

“  It  is  refreshing  to  one’s  spirit  to  receive  a  book  of  this  kind  from  Germany . The 

Prophecies  of  Daniel  and  of  John  have  long  been  the  sport  of  unbelieving  criticism;  and  if 
their  authority  as  the  products  of  Divine  inspiration  could  have  been  overthrown  by  learning 
and  ingenuity  and  industry,  this  would  long  since  have  been  accomplished.  Undismayed  by 
the  long  array  of  learned  names  against  him,  Auberlcn,  comparatively  a  young  writer,  has 
undertaken  the  defence  of  these  books,  and  has  manfully  fulfilled  his  task.”  —  Bib.  Sacra. 

ELLICOTT’S  COMMENTARY,  CRITICAL  AND  GRAMMAT¬ 
ICAL,  on  St.  Faul’s  Epistle  to  the  Galatians.  With  an  Introductory  Notice 
by  C.  E.  Stowe,  Professor  in  Andover  Theological  Seminary.  8vo.  pp.  183. 
*1.50. 

The  Commentaries  of  Prof.  Ellieott  supply  an  urgent  want  in  their  sphere  of  criticism.  Prof. 
Stowe  says  of  them,  in  his  Notice:  “It  is  the  crowning  excellence  of  these  Commentaries  that 
they  are  exactly  what  they  profess  to  be,  critical  and  grammatical,  and  therefore,  in  the  best 
sense  of  the  term,  exegetical . His  results  are  worthy  of  all  confidence.  lie  is  more  care¬ 

ful  than  Tischendorf  slower  and  more  steadily  deliberate  than  Alford,  and  more  patiently 
laborious  than  any  other  living  New  Testament  critic,  with  the  exception,  perhaps,  of  Tregei- 
les.” 

“  They  [Ellicott's  Commentaries]  have  set  the  first  example,  in  this  country,  [England]  of  a 
thorough  and  fearless  examination  of  the  grammatical  and  philological  requirements  of  every 
word  of  the  sacred  text.  I  do  not  know  of  anything  superior  to  them,  in  their  own  particular 
line,  in  Germany;  and  they  add,  what,  alas!  is  so  seldom  found  in  that  country,  profound 
reverence  for  the  matter  and  subjects  on  which  the  author  is  laboring;  nor  is  their  value 
lessened  by  Mr.  Ellicott’s  having  confined  himself  for  the  most  part  to  one  department  of  a 
commentator’s  work  —  the  grammatical  and  philological.”  —  Dean  Alford. 

“  The  critical  part  is  devoted  to  the  settling  of  the  text,  and  this  is  admirably  done,  with  a 
labor,  skill,  and  conscientiousness  unsurpassed.”  —  Bib.  Sacra. 

“  We  have  never  met  with  a  learned  commentary  on  any  book  of  the  New  Testament  so 
nearly  perfect  in  every  respect  as  the  ‘  Commentary  on  the  Epistle  to  the  Galatians.’  by  Prof. 
Ellieott,  of  King’s  College,  London,  —  learned,  devout,  and  orthodox.”  —  Independent. 

“  We  would  recommend  all  scholars  of  the  original  Scriptures  who  seek  directness,  luminous 
brevity,  the  absence  of  everything  irrelevant  to  strict  grammatical  inquiry,  with  a  concise  and 
yet  very  complete  view  of  the  opinions  of  others,  to  possess  themselves  of  Ellicott’s  Commen¬ 
taries.”  —  American  Presbyterian. 

HENDERSON  ON  THE  MINOR  PROPHETS.  THE  BOOK 
OF  THE  TWELVE  MINOR  PROPHETS.  Translated  from  the  Original 
Hebrew.  With  a  Commentary,  Critical,  Philological,  and  Exegetical.  By 
E.  Henderson,  D.D.  With  a  Biographical  Sketch  of  the  Author,  by  E.  I*. 
Barrows,  Hitchcock  Professor  in  Andover  Theological  Seminary.  8vo. 
pp.  490.  *3.00. 

“  This  Commentary  on  the  Minor  Prophets,  like  that  on  the  Prophecy  of  Isaiah,  has  been 
highly  and  deservedly  esteemed  by  professional  scholars,  and  has  been  of  great  service  to  the 
working  ministry.  We  are  happy  to  welcome  it  in  an  American  edition,  very  neatly  printed.” 
—  Bib.  Sacra. 

“  Clergymen  and  other  students  of  the  Bible  will  be  glad  to  see  this  handsome  American 
edition  of  a  work  which  has  a  standard  reputation  in  its  department,  and  which  fills  a  place 
that  is  filled,  so  far  as  we  know,  by  no  other  single  volume  in  the  English  language.  Dr.  Hen¬ 
derson  was  a  good  Hebrew  and  Biblical  scholar,  and  in  his  Commentaries  he  is  intelligent, 
brief,  and  to  the  point.”  —  Boston  Recorder. 

“  The  American  publisher  issues  this  valuable  work  with  the  consent  and  approbation  of  the 
author,  obtained  from  himself  before  his  death.  It  is  published  in  substantial  and  elegant  style, 
clear  white  paper  and  beautiful  type.  The  work  is  invaluable  for  its  philological  research  and 
critical  acumen.  The  notes  are  learned,  reliable,  and  practical,  and  the  volume  deserves  a 
place  in  every  theological  student’s  library.”  —  American  Presbyterian,  etc. 

“  Of  all  his  Commentaries  none  are  more  popular  than  his  Book  of  the  Minor  Prophets.”  — 
Christian  Observer. 

“  This  is  probably  the  best  Commentary  extant  on  the  Minor  Prophets.  The  work  is  worthy 
of  a  place  in  the  library  of  every  scholar  and  every  diligent  and  earnest  reader  of  the  Bible.”  — 
Christian  Chronicle. 

“  We  have  met  with  no  so  satisfactory  a  commentary  on  this  part  of  the  prophetic  Scrip¬ 
tures.”—  Watchman  Sf  Reflector. 


Publications  of  W.  K  Draper . 


COMMENTARY  ON  THE  EPISTLE  TO  THE  ROMANS.  By 

Moses  Stuart,  late  Professor  of  Sacred  Literature  in  the  Theological 
Seminary  at  Andover.  Third  Edition.  Edited  and  revised  by  Prof.  K.  D. 
C.  Robbins.  12mo.  pp.  544.  $1.50. 

“  His  Commentary  on  the  Romans  is  the  most  elaborate  of  all  his  works.  It  has  elicited  more 
discussion  than  any  of  his  other  exegetical  volumes.  It  is  the  result  of  long  continued,  patient 
thought.  It  expresses,  in  clear  style,  his  maturest  conclusions.  It  has  the  animating  influence 
of  an  original  treatise,  written  on  a  novel  plan,  and  under  a  sense  of  personal  responsibility. 
Regarding  it  in  all  its  relations,  its  antecedents  and  consequents,  we  pronounce  it  the  most 
important  Commentary  which  has  appeared  in  this  country  on  this  Epistle.”—  Bib.  Sacra. 

“  We  heartily  commend  this  work  to  all  students  of  the  Bible.  The  production  of  one  of  the 
first  Biblical  scholars  of  our  age,  on  the  most  important  of  all  the  doctrinal  books  of  the  New 
Testament,  it  deserves  the  careful  study,  not  only  of  those  who  agree  with  Prof.  Stuart  in  his 
theological  and  exegetical  principles,  but  of  those  who  earnestly  dissent  from  some  of  his 
views  in  both  respects.”  —  Watchman  and  Reflector. 

“This  contribution  by  Prof.  Stuart  has  justly  taken  a  high  place  among  the  Commentaries 
on  the  Epistle  to  the  Romans,  and,  with  his  other  works,  will  always  be  held  in  high  estimation 
by  the  student  of  the  Sacred  Scriptures.”  —  Rew  York  Observer. 

COMMENTARY  ON  THE  EPISTLE  TO  THE  HEBREWS. 

By  Prop.  M.  Stuart.  Third  Edition.  Edited  and  revised  by  Prof.  K.  D.  C. 
Bobbiks.  12mo.  pp.  575.  $1.75. 

“  It  is  a  rich  treasure  for  the  student  of  the  original.  As  a  commentator,  Prof.  Stuart  was 
especially  arduous  and  faithful  in  following  up  the  thought  and  displaying  the  connection  of  a 
passage,  and  his  work  as  a  scholar  will  bear  comparison  with  any  that  have  since  appeared  on 
either  side  of  the  Atlantic.”  —  American  Presbyterian. 

“  This  Commentary  is  classical,  both  as  to  its  liferary  and  its  theological  merits.  The  edition 
before  us  is  very  skilfully  edited,  by  Professor  Robbins,  and  gives  in  full  Dr.  Stuart’s  text,  with 
additions  bringing  it  down  to  the  present  day.”  —  Episcopal  Recorder. 

“We  have  always  regarded  this  excellent  Commentary  as  the  happiest  effort  of  the  late 
Andover  Professor.  It  seems  to  us  well-nigh  to  exhaust  the  subjects  which  the  author  compre¬ 
hended  in  his  plan.”  —  Boston  Recorder. 

“  It  is  from  the  mind  and  heart  of  an  eminent  Biblical  scholar,  whose  labors  in  the  cause  of 
sacred  learning  will  not  soon  be  forgotten.”  —  Christian  Observer. 

COMMENTARY  ON  THE  BOOK  OP  PROVERBS.  By  Prop. 

M.  Stuart.  12mo.  pp.  432.  $1.25. 

“  This  is  the  last  work  from  the  pen  of  Prof.  Stuart.  Both  this  Commentary  and  the  one 
preceding  it,  on  Ecclesiastes,  exhibit  a  mellowness  of  spirit  which  savors  of  the  good  man  ripen¬ 
ing  for  heaven;  and  the  style  is  more  condensed,  and,  in  that  respect,  more  agreeable,  than  in 
some  of  the  works  which  were  written  in  the  unabated  freshness  and  exuberant  vigor  of  his 
mind.  In  learning  and  critical  acumen  they  are  equal  to  his  former  works.  No  English 
reader,  we  venture  to  say,  can  elsewhere  find  so  complete  a  philological  exposition  of  these  two 
important  books  of  the  Old  Testament.”  —  Bib.  Sacra. 

STUART’S  MISCELLANIES,  pp.  369.  12mo.  75  cents. 

Contents.  — I.  Letters  to  Dr.  Channing  on  the  Trinity.  —  II.  Two  Sermons  on  the  Atone¬ 
ment. —  III.  Sacramental  Sermon  on  the  Lamb  of  God.  —  IV.  Dedication  Sermon. —  Real 
Christianity.  — V.  Letter  to  Dr.  Channing  on  Religious  Liberty.  — VI.  Supplementary  Notes 
and  Postscripts. 

STUART’S  GREEK  GRAMMAR  OF  THE  NEW  TESTA¬ 
MENT  DIALECT.  Second  Edition.  Corrected  and  rewritten.  8vo.  $1.00 


PRINCIPLES  OF  INTERPRETATION.  Translated  from  the  Latin 

of  J.  A.  Ernesti,  and  accompanied  by  Notes,  with  an  Appendix  containing 
Extracts  from  Morns,  Beck,  Keil,  and  Henderson.  By  M.  Stuart.  Fourth 
Edition.  12mo.  Half  cloth,  pp.  142.  60  cents. 

STUART’S  HEBREW  CHRESTOMATHY.  Designed  as  an  Intro- 
duction  to  a  course  of  Hebrew  Study.  Third  Edition,  8vo.  pp.  231.  75  cents. 

(41 


Publications  ofW.F.  Draper, 


DODERLEIN’S  HAND-BOOK  OP  LATIN  SYNONYMES. 

Translated  by  11ev.  H.  H.  Arnold,  B.  A.,  with  an  Introduction  by  S.  II. 
Taylor,  LL.  D.  New  Edition,  with  an  Index  of  Greek  words.  16mo.  pp. 
267.  80  cents. 

“  The  present  hand-book  of  Doderlein  is  remarkable  for  the  brevity,  distinctness,  perspicuity, 
and  appositeness  of  its  definitions.  It  will  richly  reward  not  merely  the  classical,  but  the  gen¬ 
eral  student,  for  the  labor  he  may  devote  to  it.  It  is  difficult  to  open  the  volume,  even  at  random, 

without  discovering  some  hint  which  may  be  useful  to  a  theologian . From  the  preceding 

extracts,  it  will  be  seen  that  this  hand-book  is  useful  in  elucidating  many  Greek  as  well  as  Latin 
synonymes.” — Bib.  Sacra. 

“  The  little  volume  mentioned  above,  introduced  to  the  American  public  by  an  eminent 
Scholar  and  Teacher,  Samuel  H.  Taylor,  LL.  D.,  is  one  of  the  best  helps  to  the  thorough  appre¬ 
ciation  of  the  nice  shades  of  meaning  in  Latin  words  that  have  met  my  eye.  It  deserves  the 
attention  of  teachers  and  learners,  and  will  amply  reward  patient  study.”  —  E.  D.  Sanborn,  late 
Professor  of  Latin  in  Dartmouth  College. 

“  The  study  of  it  will  conduce  much  to  thorough  and  accurate  knowledge  of  the  old  Roman 
tongue.  To  the  present  edition  is  appended  an ‘Index  of  Greek  words,’ which  embraces  all 
the  Greek  words  contained  in  the  Latin  Synonymes,  and  affords  valuable  aid  in  the  elucidation 
of  Greek  Synonymes.”  —  Boston  Recorder. 

POLITICAL  ECONOMY.  Designed  as  a  Text-Book  for  Colleges.  By 
John  Bascom,  A.  M.,  Professor  in  Williams  College.  12mo.  pp.  366. 
$1.00. 

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“It  goes  over  the  whole  ground  in  a  logical  order.  The  matter  is  perspicuously  arranged 
under  distinct  chapters  and  sections;  it  is  a  compendious  exhibition  of  the  principles  of  the 
science  without  prolonged  disquisitions  on  particular  points,  and  it  is  printed  in  the  style  for 
which  the  Andover  Press  has  long  been  deservedly  celebrated.”  —  Princeton  Review. 

“  This  work  is  one  of  value  to  the  student.  It  treats  of  the  relations  and  character  of  political 
economy,  its  advantages  as  a  study,  and  its  history.  Almost  every  subject  in  the  range  of  the 
science  is  here  touched  upon  and  examined  in  a  manner  calculated  to  interest  and  instruct  the 
reader.”  —  Amherst  Express. 

“  The  book  is  worthy  a  careful  study,  both  for  the  views  it  contains  and  as  a  mental  training. 
The  author  understands  himself,  and  has  evidently  studied  his  subject  well.  The  style  in  which 
it  is  put  forth  also  commends  it  to  the  reading  community.” —  Evening  Express. 

“This  is  a  valuable  work  upon  a  subject  of  much  interest.  Professor  Bascom  writes  well, 
and  his  book  makes  an  excellent  manual.  His  stand-point  in  the  middle  of  the  19th  century 
gives  it  a  character  quite  unlike  that  of  the  older  works  upon  the  subject.”  —  Boston  Recorder. 

RUSSELL’S  PULPIT  ELOCUTION.  Comprising  Remarks  on  the 
Effect  of  Manner  in  public  Discourse ;  the  Elements  of  Elocution  applied  to 
the  Reading  of  the  Scriptures,  Hymns  and  Sermons ;  with  Observations  on 
the  Principles  of  Gesture;  and  a  Selection  of  Exercises  in  Reading  and 
Speaking.  With  an  Introduction  by  Prop.  E.  A.  Park  and  Rev.  E.  N. 
Kirk.  413  pp.  12mo.  Second  Edition.  $1.25. 

“  Mr.  Russell  is  known  as  one  of  the  masters  of  elocutionary  science  in  the  United  States. 
He  has  labored  long,  skilfully,  and  successfully  in  that  most  interesting  field,  and  has  acquired 
an  honored  name  among  the  teachers  and  writers  upon  rhetoric.  It  is  one  of  the  most  thorough 
publications  upon  the  subject,  and  is  admirably  addressed  to  the  correction  of  the  various 
defects  which  diminish  the  influence  of  pulpit  discourses.  It  is  already  an  established  authority 
in  many  places.”  —  Literary  World. 

HISTORICAL  MANUAL  OP  THE  SOUTH  CHURCH  IN  AN¬ 
DOVER,  MASS.  Compiled  by  Rev.  George  Mooar;  with  a  portrait  of 
Rev.  Samuel  Phillips,  first  Pastor  of  the  Church.  12mo.  pp  200.  $1.25. 

“  This  manual  has  a  value  far  beyond  the  promise  made  in  its  title-page.  Henceforth,  what¬ 
ever  may  befall  the  records  of  the  South  Church  in  Andover,  or  even  the  Church  itself, — 
though  both  were  blotted  from  the  earth,  —  its  history  for  a  hundred  and  fifty  years  is  safe.  And 
in  that  history  is  embraced  an  amount  of  instruction  rarely  condensed  into  so  small  a  space. 
The  catalogue  of  members,  numbering  2,177,  indicates  the  date  and  manner  of  admission  — 
whether  by  profession  or  letter;  the  date  and  manner  of  removal  —  whether  by  death,  dismis¬ 
sion,  or  excommunication;  generally  the  age  of  the  deceased,  and,  if  females  who  married 
during  their  membership,  the  names  of  their  husbands.”  —  Congregatiotial  Quarterly. 

m 


Publications  of  IV.  F.  Draper,  Andover. 


THEOLOGIA  GEHMANICA.  Which  setteth  forth  many  fair  lineaments 
of  Divine  Truth,  and  saitli  very  lofty  and  lovely  things  touching  a  Perfect  Life. 
Edited  by  Du.  Pfeiffer,  from  the  only  complete  manuscript  yet  known. 
Translated  from  the  German  by  Susanna  Winkworth.  With  a  Preface  by 
the  Rev.  Charles  Kingsley,  Rector  ofEversley;  and  a  Letter  to  the  Trans¬ 
lator,  by  the  Chevalier  Bunsen,  D.  D.,  D.  C.  L.,  etc. ;  and  an  Introduction 
by  Prof.  Calvin  E.  Stowe,  D.  D.  275  pp.  lGmo.  Cloth,  $  1.00  :  calf,  $2.00. 

This  treatise  was  discovered  by  Luther,  who  first  brought  it  into  notice  by  an  edition  which 
he  published  in  1516,  of  which  he  says  :  “  And  I  will  say,  though  it  be  boasting  of  myself,  and 
‘  I  speak  as  a  fool,’  that,  next  to  the  Bible  and  St.  Augustine,  no  book  hath  ever  come  into  my 
hands  whence  I  have  learnt,  or  would  wish  to  learn,  more  of  what  God  and  Christ,  and  man, 
and  all  things,  are." 

“  The  times  and  the  circumstances  in  which  this  most  rich,  thoughtful,  and  spiritually 
quickening  little  treatise  was  produced,  —  the  national  and  ecclesiastical  tendencies  and  influ¬ 
ences  which  invested  its  author,  and  which  gave  tone,  direction,  and  pressure  to  his  thoughts, 
—  are  amply  and  well  set  forth  in  the  preface  by  Miss  Winkworth,  and  the  letter  of  Bunsen. 
The  treatise  itself  is  richly  deserving  of  the  eulogies  upon  it  so  emphatically  and  affectionately 
uttered  by  Prof.  Stowe  and  Mr.  Kingsley,  and,  long  before  them,  by  Luther,  who  said  that  it 
had  profited  him  ‘  more  than  any  other  book,  save  only  the  Bible  and  the  works  of  Augustine.’ 
Sin,  as  a  universal  disease  and  defilement  of  the  nature  of  man  ;  Christ,  as  an  indwelling  life, 
light,  and  heavenly  power;  Holiness,  as  the  utmost  good  for  the  soul;  and  Heaven,  as  the 
state  or  place  of  the  consummation  of  this  holiness,  with  the  consequent  vision  of  God,  and 
the  ineffable  joy  and  peace,— these  are  the  theme  of  the  book.  And  it  has  the  grand,  and  in 
this  day  the  so  rare  and  almost  singular  merit,  of  having  been  prompted  by  a  real  and  deep  relig¬ 
ious  experience,  and  of  having  been  written,  not  with  outward  assistance,  but  with  the  enthu¬ 
siasm,  the  spiritual  wisdom,  and  the  immense  inward  freedom  and  energy,  of  a  soul  itself  con¬ 
scious  of  union  with  Christ,  and  exulting  in  the  sense  of  being  made,  through  him,  ‘  a  partaker 
of  the  Divine  nature.’ 

“  Those  who  have  known  the  most  of  Christ  will  value  most  this  “  golden  treatise.’’  Those 
whose  experience  of  the  divine  truth  has  been  deepest  and  most  central  will  find  the  most  in 
it  to  instruct  and  to  quicken  them.  To  such  it  will  be  an  invaluable  volume  worth  thousands 
upon  thousands  of  modern  scientific  or  hortatory  essays  upon  “  Religion  made  easy.” 

“  It  is  printed  by  Mr.  Draper,  at  the  Andover  press,  in  the  old  English  style,  with  beautiful 
carefulness  and  skill,  and  is  sent,  post  paid,  to  all  who  remit  him  one  dollar.”—  Independent. 

“  The  work  is  at  once  a  literary  curiosity  and  a  theological  gem.”  —  Puritan  Recorder. 

“  This  little  volume,  which  is  brought  out  in  antique  type,  is,  apart  from  its  intrinsic  value,  a 
curiosity  of  literature.  It  may  be  regarded  as  the  harbinger  of  the  Protestant  Reformation.”  — 
Evening  Traveller. 

THE  CONFESSIONS  OF  ST.  AUGUSTINE.  Edited,  with  an 

Introduction,  by  Prof.  W.  G.  T.  Shedd.  $1.25.  calf,  $2.00. 

“In  this  beautiful  edition  of  Augustine’s  Confessions,  published  in  the  antique  style,  the 
translation  has  been  carefully  revised  by  Prof.  Shedd,  of  Andover,  from  a  comparison  with  the 
Latin  text.  His  Introduction  presents  a  fine  analysis  of  Augustine’s  religious  experience  in  its 
bearing  upon  his  theological  system.  Both  the  intellect  and  the  heart  of  the  modern  preacher 
may  be  refreshed  and  stimulated  by  the  frequent  perusal  of  these  confessions.”  —  Independent. 

“Prof.  Shedd  has  earned  our  heartfelt  thanks  for  this  elegant  edition  of  Augustine’s  Confes¬ 
sions.  The  book  is  profitable  for  the  Christian  to  study,  and  we  would  commend  it  as  a  daily 
companion  in  the  closet  of  the  intelligent  believer  who  desires  to  be  taught  the  way  to  holiness 
through  communion  of  the  Spirit.  Prof.  Sliedd’s  Introduction  is  a  masterly  essay,  which  itself 
is  a  volume  for  attentive  reading.  It  ought  to  be  read  before  the  book  is  begun.  Thorough, 
searching,  and  discriminating  beyond  the  facts  it  communicates,  its  instructions  and  hints  are 
suggestive  and  invaluable.” — A.  Y.  Observer. 

“  This  is  a  beautiful  edition  of  a  precious  work.  The  Confessions  of  Augustine  are  so  honest, 
that  we  easily  become  enthusiastic  in  their  praise.  The  depth  of  his  piety,  the  boldness  of  his 
imagination,  the  profoundness  of  his  genius,  his  extravagant  conceptions,  his  very  strainingand 
stretching  of  philosophical  and  biblical  statements,  have  all  a  certain  charm  which  ensures  for 
his  works  an  enduring  popularity.”— Bib.  Sacra,  1860,  p.  671. 

“We  have  long  wanted  to  see  just  such  an  edition  of  Augustine’s  Confessions.  The  editor 
has  done  a  public  service  in  introducing  it ;  and  its  typographical  beauty  is  no  small  recom¬ 
mendation  of  it.”  —  PresLyteman,  June  23,  I860. 


Publications  of  W.  F.  Draper , 


MESSIANIC  PROPHECY  AND  THE  LIFE  OP  CHRIST. 

By  Rev.  W.  S.  Kennedy.  12mo.  pp.  484.  $1.00. 

“  The  plan  of  the  author  is  to  collect  all  the  prophecies  of  the  Old  Testament  referring  to  the 
Messiah,  with  appropriate  comments  and  reflections,  and  then  to  pursue  the  subject  through 
the  New  Testament  in  the  life  of  Christ  as  he  appeared  among  men.  The  reader  will  find  the 
results  of  Hengstenberg  and  Neander  here  gathered  up,  and  presented  in  a  readable  shape.”  — 
The  Presbyterian. 

“  This  is  a  work  of  great  comprehensiveness.  Here,  in  the  compass  of  less  than  five  hundred 
duodecimo  pages,  we  have  the  Christology  of  the  Old  and  New  Testament  Scriptures,  some¬ 
thing  like  a  combination  of  the  Christology  of  Hengstenberg  and  Neander’s  Life  of  Christ.  Of 
course  the  fulness  of  these  great  works  is  not  imitated,  but  the  reader  will  find  the  results  of 
these  and  similar  investigations  carefully  gathered  up,  and  presented  in  a  clear,  readable  shape. 
The  Life  of  Christ  is  based  upon  Robinson’s  Harmony  of  the  Gospels.”  —  American  Presbyterian. 

SCHAUFFLER’S  MEDITATIONS  ON  THE  LAST  DAYS  OF 

CHRIST.  12mo.  pp.  439.  $1.00. 

The  first  sixteen  chapters  of  the  book  consist  of  Meditations  on  the  last  days  of  Christ, 
preached  in  the  midst  of  plague  and  death,  by  Rev.  Mr.  Schaufiler,  at  Constantinople;  the  second 
part,  of  eight  sermons  on  the  17th  chapter  of  John,  and  is  a  practical  exposition  of  that  chapter. 

BIBLE  HISTORY  OF  PRAYER.  By  C.  A.  Goodrich.  12mo. 
pp.  384.  $1.00. 

The  aim  of  this  little  volume  is  to  embody  an  account  of  the  delightful  and'  successful  inter¬ 
course  of  believers  with  heaven  for  some  four  thousand  years.  The  author  has  indulged  a 
good  deal  in  narrative,  opening  and  explaining  the  circumstances  which  gave  birth  to  the 
several  prayers. 

MONOD’S  DISCOURSES  ON  THE  LIFE  OF  ST.  PAUL. 

Translated  from  the  French,  by  Rev.  J.  H.  Myers,  D.D.  12mo.  pp.  191. 
75cts. 

“  The  aim  of  the  author  is  to  present  an  estimate  of  the  character,  labors,  and  writings  of  the 
apostle  Paul  in  the  light  of  an  example,  and  to  apply  the  principles  which  actuated  him,  and 
which  he  maintained,  to  Christians  of  the  present  day.”  —  Boston  Journal. 

“  These  Discourses  are  distinguished  for  genuine  eloquence,  thorough  research,  and  pro¬ 
found  thought,  accompanied  with  a  glowing,  earnest  spirit,  adapting  the  lessons  of  the  great 
Apostle  to  the  spiritual  wants  of  men.” —  Christian  Observer. 

“  The  work  is  of  rare  merit.  The  author  was  one  of  the  brightest  lights  of  the  French  pulpit 
in  the  present  age,  and  his  death  was  a  source  of  great  grief  throughout  the  evangelical  Prot¬ 
estant  world.  As  we  read  these  Discourses,  in  which  the  preacher  holds  up  the  great  Apostle 
before  his  hearers,  and  urges  them  to  take  him  as  their  example,  we  cannot  but  feel  that  there 
is  a  real  sympathy  between  the  preacher  and  his  subject  that  could  only  exist  in  virtue  of  a 
•work  by  the  same  Spirit  of  God  upon  natural  temperaments  and  dispositions  of  mind  strikingly 
akin  to  each  other.”  —  N.  C.  Presbyterian. 

“  This  little  volume  we  regard  as  a  very  valuable  addition  to  what  may  be  called  the  4  Liter¬ 
ature  of  the  apostle  Paul.’  The  number  of  books  that  have  been  composed  upon  St.  Paul 
is  one  of  the  many  proofs  of  his  greatness,  both  by  nature  and  grace.  But,  of  them  all,  there 
is  not  a  more  vital  and  appreciating  book  than  this  of  Monod.  Original  and  suggestive  thoughts 
are  continually  struck  out  upon  collateral  subjects,  while  yet  the  principal  aim  of  the  work 
is  never  lost  sight  of.  The  account  of  the  physique  of  the  apostle,  in  its  relations  to  eloquence 
(p.  115,  seq.),  will  interest  the  preacher.  The  translation  is  faithful  and  elegant ;  reproducing, 
in  no  ordinary  degree,  the  finer  and  more  intangible  qualities  in  the  style  of  a  vivid  and  com¬ 
manding  orator.”  —  Bib.  Sacra,  1860. 

CARLYLE’S  LATTER-DAY  PAMPHLETS.  12mo.  pp.  427.  $1.00. 

Contents.  —  The  Present  Time. —  Model  Prisons. —  Downing  Street.  —  The  New  Down¬ 
ing  Street.  —  Stump  Orator.  —  Parliaments.  —  Hudson’s  Statue.  —  Jesuitism. 


W.  F.  DRAPER, 

IpttMisIjcr,  Jfmpor in,  jtnir  DookscIIcr, 

\ 

Keeps  constantly  on  hand,  at  the  Andover  Printing  and  Publishing 

House,  a  large  assortment  of 

fjplopitl,  Classical,  atcii  Pisccllancoas  laolis, 

-v  a 

which  he  offers  to  the  trade,  and  to  individuals,  at  the  lowest  rates. 
Among  his  collection  will  always  be  found  all  the  standard  works  in 
Theology,  Biblical  Exegesis,  Church  History,  etc.,  etc. 

Having  many  facilities  for  importing  European  Books,  he  is  able 
to  furnish  his  customers  with  all  possible  dispatch,  and  on  the  best 
terms.  Particular  attention  paid  to  furnishing  libraries  to  Clergy¬ 
men  and  Theological  Students,  and  to  the  collection  of  rare  theo¬ 
logical  works. 

Orders  by  mail  promptly  attended  to.  All  books  in  this  catalogue 
will  be  sent  by  mail,  post  paid,  on  receipt  of  the  sums  affixed. 


Andover,  Mass. 


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